DIVERS SERMONS, WITH A SHORT TREATISE BEFITTING THESE PRESENT TIMES, Now first published BY THOMAS JACKSON, Dr in Divinity, Chaplain in ordinary to his Majesty, and Precedent of Corpus Christi College in Oxford. For the contents with the several places of Scriptures expounded, or illustrated in them, see page following the Epistle. OXFORD. Printed by LEONARD LICHFIELD An. Dom. 1637. TO THE MOST ILLUSTRIOUS PRINCE CHARLES' PRINCE OF WALES, DUKE OF CORNWALL, etc. All the blessings of this life and of the life to come. WOuld your Excellence vouchsafe if not at your best conveniences to read, yet for the present to accept these Treatises following, with the like favourable patience as your royal Father, and my most gracious Sovereign Lord and master did hear the most of them, I should think my pains in publishing, and offering this mite, as well bestowed, and as well recompensed, as any other part of my labours in the ministry: That you may long exhibit to this present and future ages, a live expression of your most royal Fathers Princely virtues, especially of his devotion in God's service, and his zeal to his house the Church; that by continuance in thus doing, you may continue in like favour with the King of kings, and Lord of lords, as jehosephat, Ezekiah, and other best Princes of judah were, is and shall be the daily prayer of Your highness' most humbly devoted Servant THOMAS JACKSON. TWO Sermons upon 2. Chron. Cap. 6. vers. 39 40. Containing a Paraphrase on Solomon's petition unto God, at the Consecration of the first Temple, with the grant and success of it. ERRATA. Pag. 9 line 21. her read his p. 10. l. 2. him r. them and l. 3. of r. or p. 16. l. ult. that r. then that p. 40. l. 1. certain r. certainty. THREE Sermons upon IER. 26. vers. 29. MICAH 3. v. 10. 11. 12. Errata. Pag. 26. l. 11. deal their p. 30. l. 24. time r. our times p. 31. l. 30 labour r. labourer p. 30. l. 11. of. r. after p. 32. l. 8. deal that p. 41. l. 8. or r and p. 70. l. 13. his r. its. A Treatise concerning the signs of the times, containing a Paraphrase or exposition upon LUKE 13. vers. 1. to the 11. and from vers. 23. to 27. Errata. Pag. 18. l. 1. tradii. r. tradidi p. 37. l. 3. now r. nor p. 53. l. 8. for then r. or that. A Sermon upon the second Sunday in Advent, containing a Paraphrase or Comment upon LUKE 21. vers. 1. to the 28. MATT. 24. vers. 1. to 32. MARK 13. vers. 1. to 27. 2. CHRON. 6. 39 40. 39 Then hear thou from Heavens, even from thy dwelling place, their prayer, and their supplications, and maintain their cause, and forgive thy people which have sinned against thee. 40. Now my God, let (I beseech thee) thine eyes be open, and let thine ears be attended unto the prayer that is made in this place. 1 IT was the saying of a Roman Senator, who thought himself well seen in matters of State, Parvi sunt arma foris, nisi sit consilium domi; Arms are of little avail abroad, without a wise Council at home, to give them instructions: but the wise King, part of whose words these of my text are, saw a great way farther and lays his foundation much deeper, parvi sunt arma foris, parvi consilium domi, nisi sint preces in Templo; Council of State or Council of war, arms at home, or armies sent abroad by their directions, with their best instructions, add little to the security and safety of State and Kingdom, without prayers in the Church, or house of God. And for this reason although he had now erected a goodly Temple, with as Princely and cheerful a heart as his Father David had built an Altar, unto the name and honour of the God of Israel, yet he thought it no Sacrilege, no robbery at all to intend a public and perpetual benefit to the State and Kingdom, from this glorious work. So compatible are Royal intentions of God's honour, with desires of God's blessings temporal upon the people committed to their charge, that this wise King (even whilst he dedicates this great house unto his God, for a peculiar habitation wherein he would be pleased to place his name) yet consecrated withal as a Sanctuary, for every afflicted soul, to be more than an Arsenal for war as a Magazine of medicines and remedies for all manner of wounds, or diseases incident to the body public. 2 God had given this young King a large talon of Princely wisdom, and the spirit of government in an extraordinary manner; and of this extraordinary wisdom and spirit one special part it was to know that it was not in the power of man, not within the compass of any wisdom (though participated from above) to direct his own ways, much less the ways of others aright, least of all to give success to their best directions. As the skill of Pilots is best known in a storm, or dangerous passage: so is the wisdom of Rulers best tried in perplexity, or distress. The best proof or trial which Solomon could give of his wisdom in this case, was the knowledge to frame his petitions aright to the God of wisdom and Lord of Hosts. This whole Chapter is no other than an Anatomy Lecture of the diseases and wounds of Kingdoms and Commonweals, publicly read by Solomon for the instruction of Princes and Rulers that should come after him. It is the glory of a King, as this King elsewhere observes, to find out a secret, and to punish iniquity when it is found out, (though committed in secret:) and to render to every man according to the equity of his cause, being made known, is the duty of a judge: but in as much as many controversies of right and wrong, must be determined by oath, if men will be so destitute of the fear of God, as to swear falsely; or to contrive their own gain and others harms by perjury, what judge can help? what Prince can remedy men by this means distressed? Yet Solomon begins at this inward sore, or secret corruption, the remedy he seeks from the searcher of men's thoughts and hearts. So he prays 2. Chron. 6. 22. 23. If a man Sin against his Neighbour, and an oath be laid upon him to make him swear, and the oath come before thine Altar in this house. Then hear thou from Heaven, and do and judge thy servants by requiting the wicked, by recompensing his way upon his own head and by justifying the righteous, by giving him according to his righteousness. To recompense the ways of this wicked man upon his own head is one of the mercies which in conclusion he beseeches the Lord to show unto his people, for crudele est hîc misericordem esse. Though mercy be always good, yet the better it is, the worse it is placed upon such pestilent members. As great a cruelty to show pity upon the perjured, as to pamper or cherish any joint or member of the body, wherein the Gangrene or other deadly spreading sore hath got possession or root. From this internal imbred corruption he proceeds unto more public and grievous wounds, or diseases usually made by causes external, as when Israel shallbe overthrown before their enemies. v. 25. When the heavens shall be shut up, and the earth be without rain. v. 26. When there shallbe Famine, Pestilence, mildew, Grasshoppers or Caterpillars. When the enemy shall besiege thee in the Cities. When they shallbe afflicted by any Plague or sickness. v. 28. The sovereign remedy for all and every one of these and the like is the very same, and it is this v. 20. 21. Then hear thou from heaven, from thy dwelling place their prayer and their supplications and maintain their cause, and forgive thy people which have sinned against thee. v. 29. But what if this people should be led captive into a foreign land not permitted to repair unto this house where the Lord had placed his name? This Solomon foresaw as a matter not impossible, how ample soever his promises unto his father David and his seed might in ordinary construction seem to be: is there any possible salve for this possible fore? or can this house (which he had consecrated to be an house of prayer) afford them in this case any remedy, when they could not come to pray in it? yes, the remedy is prescribed, v. 38. 39 If they return to thee with all their heart and with all their soul, in the land of their captivity, whither they have carried them captives, and pray toward their land which thou gavest unto their fathers, and towards the city, which thou hast chosen, and towards the house, which I have built for thy name: Then hear thou from heaven etc. So than both Prince and people were to pray in this house, whilst they possessed this land and city wherein it stood; to pray towards it when they sojourned in foreign Coasts, or were detained in the land of their captivity; to pray towards the place wherein it had stood, in case it should be demolished. So did Daniel, after this house, which Solomon built, was burnt to the ground. 3▪ The prerogatives which he petitions might be bestowed upon this house of prayer, were, you see, exceeding great. Was it then any part of his intention in the suit, or of God's purpose in the grant, to have this house endowed with such ample privileges, for the use or benefit of Israel only, or of Abraham's seed according to the flesh? surely Solomon did conceive his prayers out of a perfect and special faith, yet the specialty of his faith in God's promises made unto Israel, or to Abraham's seed, did no way extinguish his charity, or abate his good affection towards others, for he expressly consecrates his house to be an house of prayer, for the use & benefit of all the nations under heaven, though in the first place for Israel. Moreover as touching the stranger which is not of thy people Israel, but is come from a far country, for thy great names sake, and thy mighty hand and thy stretched out arm, if they come and pray in this house, then hear thou from heaven, even from thy dwelling place and do according to all that the stranger calleth to thee for, that all people of the earth may know thy name and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name. 32. 33. He knew the gracious goodness of his God to be in itself so great, so truly infinite, that it could not be a whit lessoned towards Israel how far soever it were extended towards others, as it is extended to all men without exception, insensu divise, though not in sensu composito, it is thus far extended unto all, to the end that they might come to the knowledge of the truth, but not extended, not communicated to such as love darkness better than light, and falsehood than truth. It was then well with Israel, when their charity towards others was like their heavenly father's love, without factious partiality or respect of persons. It was their seeking to engross Gods promised blessings unto mankind which twice brought that grievous curse upon them, under which at this day they sigh and groan. Now if all the nations on earth had this interest in Solomon's Temple, shall we deny any one of what Nation soever the like interest in Abraham's seed, concerning whom the Lord had sworn that in him should all the nations of the earth be blessed? Thus much of the general scope or view of this Chap: to retire myself unto my text, which is as the centre or fittest Angle, for taking the exact survey of this long and fruitful field. 4 To give you then a brief comprehension of the principallest and most fundamental truths, either directly incident into, or natural emergent out of it, First it is taken as granted, by Solomon and it is to us a point of faith, that as well the Calamities as the Prosperities of states and kingdoms are from the Lord; It is he that giveth life as well to body's politic as to natural. It is he that woundeth, and it is he that maketh whole. Secondly, no Calamity or wounds of state are in their nature incurable, if this remedy be sought in time; they grow incurable only by neglect of the medicines in God's word prescribed. Thirdly, the only Sovereign remedy for restoring states and kingdoms diseased and wounded by the hand of God unto their perfect health, is prayer and Supplications to the King of Kings. The last must be the conditions of the prayers, or qualification of the Supplicants, by whom such prayers as may prevail with God must be made. Upon this point Solomon often toucheth in several passages of this Chapter. Such of the heathens as were always ready to sacrifice unto their own right arms for victory inbattle, and unto their own wit in policy, for the sweet fruits of peace, did often observe certain surplusses of success, good, or bad, which they could not account to be the natural issue, either of their industry, or contrivance; and whatsoever fell without the mould of their hopes or fears, was attributed to fates, if it were disastrous: to fortune, or chance, if it were good; now whatsoever the heathens did ascribe to fortune, to chance or fate, or to any other supposed guide of nature or intermeddling power in humane affairs all these the wise king ascribes wholly unto his God, he is the God of peace, and yet the God that maketh war, the Lord of hosts, the God of plenty, and yet the God that sendeth scarcity. The God of our health, and life, and yet it is he which punisheth with plague and sicknesses. Nor are we bound only to derive all extraordinary success, (which the heathen gave to fortune and fate) but ever even the usual success of ordinary endeavours, (be it good or bad) from his providence. That the heathens did ascribe ordinary success, (if it were good) unto themselves, (if it were ill) unto their adversaries or opposites, this was their Atheism or irreligion. That they ascribed extraordinary calamity, unto fate or chance was their superstition. Unto both these extremes true religion is alike opposite, and for this reason must ascribe all success ordinary or extraordinary, good or bad, unto him, who is a God as well of wisdom as of power, as well of peace as of war. The Egyptian Magicians were enforced to say of some miracles wrought by Moses, Hic digitus Dei est, the finger of God is in this. But if we look on God's works, or our own with the eyes of faith, the point of his hand is more conspicuous, or more full in matters of ordinary pass or in the usual course of nature, then in some rare miracles. If the sun should now stand still in its sphere, as in the days of josuah it did, the world would be ready to say this is the hand of God, yet it is more impossible that it should move without God's power then stand still without it, whilst it stood still it was partaker only of his power sustentative, but deprived of his power motive or cooperative, move it cannot without the cooperation of his motive power, nor could it continue movable, though without motion, for a moment of time, without continuance of his creative, and preserving power; and thus in the continuance of ordinary success or blessings upon man's endeavours, there is oftimes a greater concurrence of divine communicative power, then is required unto success extraordinary. For the mere substraction of his usual cooperation or efficiency from us, or from such as oppose us, makes the success of the one, or other to be extraordinary, and yet so blind and stupid are we for the most part, that we take small notice of his ordinary presence by his wisdom, power, and providence, without some interpositions of extraordinary success, unexpected occurrences, or interruption of the ordinary course of time, and nature, Did the body of the sun always move beyond her Horizon, in such difference from it, as to leave no evident distinction between light and darkness, we should hardly know, how much our eyes are beholding to it for the use of its light: many haply will be persuaded, that the light to their eyes were sufficient to see withal: God who is the light and life of the world, by whose participation the best faculties of men perform their proper functions, (as the eye doth its function by the bodily light of he Sun) is in his nature invisible; and hence it is, that few conceive what entire dependence they have on him in all their actions, and consultations, unless it please him sometimes to withdraw his guidance or assistance from him; nor need we to deny, or question the proper efficacy of any visible or second causes, albeit we ascribe all success, as well ordinary as extraordinary, good or bad, unto the same God. The matter of most sovereign bodily medicines is oftimes gathered from the patient's gardens: the Physician infuseth no new quality, or hidden virtue into the simples, or ingredients, yet, inasmuch as he tempers and compounds them, and appoints in what measure and season his receipt should be taken, the recovery of health (though wrought by the efficacy of the medicine) is wholly ascribed to the Physician's skill, not shared betwixt it, and the natural qualities of the medicine. Admit of a thousand fight men, no one man's strength or courage were abated before the day of battle, yet if every one than might be permitted to fight (as we say) on his own head, to come on, and off, at his own liking, the multiplication of their several strength, without a guiding or directing power, might harm themselves, more than their enemies, so that we might truly say, that albeit our army consists of common soldiers, as well as of Commanders, yet the strength of an Army consists not in the strength of limbs, but in the skill and moderation of their Commanders, and in the observance of good orders and discipline. Now beside the especial dependence which every particular creature hath on the Creator's power, in all his motions, attempts or actions, which is such, as no ingredient in any medicine hath on the Physician; such as no soldier hath on his Commander; the whole host of creatures, whether sublunary or Celestial, whether reasonable or reasonless, whether animate or without life, is more subordinate to the direction and guidance of the Divine wisdom and providence, than any inferior can be, to his lawful, most powerful, and most esteemed superior. Though God doth not always work alone, but every creature works in him, and by him in its kind, yet he alone apoints the time, the place, and opportunity of their workings, he alone apoints the issue, which they finally bring forth, he alone doth limit the number of coworking causes or of agents conspiring for the effecting of the end designed by his providence, whence, though in the greatest achievements jointly undertaken by man, every man might know his own and every others strength, his own and every others projects, which are confederates or coworkers with him, though every one could know all the preparation, which they severally, or jointly make, what the determinate force, or efficacy of every instrumental cause, whose help they use; yet is it never possible, for them to know what other causes or agents the wisdom of God may design either to hinder them, or to further their enemies in their counterplots. So that all prosperity or calamity of any nation, visibily inflicted by secondary instruments, or agents, is justly ascribed unto the wisdom, justice and providence of God. Can a bird fall in a snare (saith the Prophet Amos cap. 3. v. 5.) upon the earth where no gin is for him? or shall there be evil in the city, and the Lord hath not done it? Men he supposeth are as unwilling to be overtaken with the evil here meant, with malum poenae, with calamity or disaster, as birds are to be caught in a snare. Calamity then is the snare whereinto men by God's appointment fall, and their own projects and devices are the strings which draw this net upon them, when these are contrary to the Council of the Lord, and if there be no evil of calamity, or disaster in any city, which is not the Lords doing, then certainly, the good which is contrary to this evil, all the safety, welfaire, and prosperity of any nation, is from the Lord, is the work of his hand. Ignorance, or want of belief of this point, was one special cause of the miseries which befell the Christian Nations, by the inundation of the Goths and Vandals, and other barbarous people, so a sweet and learned writer of those times complains, Si quando enim nobis prosperi aliquid praeter spem nostram & meritum, Deus tribuit, alius ascribit hoc fortunae, alius eventui, alius ordinationi ducum, alius consilio alius magistro, alius patrocinio, nullus Deo; & miramur si nobis coelestis manus non praestet, cui quicquid praestiterit derogamus. If God at any time give prosperous success to our proceedings beyond our hope and merit, on ascribes this to fortune, another to good hope or chance, none to God. We may conclude this point with the Psalmists testimony, Except the Lord build the house, they labour in vain that build it. Except the Lord keep the City the watchman waketh but in vain, Psal. 127. 1. We shall no way pervert his words, if we thus invert or extend their sense. Except the Lord be purposed to ruinate the house, they labour in vain that seek to ruinate it, except the Lord delivers up the city into their hands, they that beseige it, beseige it in vain, and if all endeavours without his ratification of them be vain, than it is he that doth all in all; it is he, not the air, elements, or host of heaven, that bringeth scarcity, famine, or pestilence upon the land, it is he, not the enemy, which wounds, or weakens any state or kingdom. But if all calamity be inflicted by his hand, who can take off what he hath laid on, who can heal where the great Physician himself hath wounded? But the question is not, what man can do when any calamity befalls him, but rather what he which can do all things, will have man to do for himself. Now it is not his will that we should in this case sit down and do nothing. The ascribing of all the success of our labours unto him, doth teach us only to abandon all reliance upon our own endeavours or consultations, not the consultations or endeavours themselves; It should be the first and last of all our endeavours, carefully to consecrate all our consultations and enterprises unto him who alone is able to give a blessing unto them. It is most true, all our strength is but weakness in respect of him, yet true with this exception, unless we rely upon his strength; It is true, man's wisdom is but folly, and yet true again, that our wisdom becomes more than man's wisdom by relying upon his wisdom, with the strength of our hearts and affections; Now for the strengthening of our reliance upon his wisdom, strength, and providence, and for consecrating our endeavours aright, two things are required; 1. the right information of our understanding in point of Doctrine, 2. sincerity of practice, answerable to the right information of our understanding. The first and general part of Doctrine is the second point proposed, that no calamity or wound in state, though inflicted by the immediate hand of God, is altogether incurable, if the remedy be sought in time. This point of Doctrine is grounded upon another special principle of faith, to wit, that our gracious God in his severest punishments is a most just judge, he doth not immediately delight in the exercises of punitive justice, as he doth in the exercises of justice, mercies, and loving kindnesses. He bestows his blessings of prosperity freely, and for his own names sake, not for our sakes or deservings. He never plagueth any nation merely for his own names sake, or of his own accord, but as provoked by their ill deservings. Deus non privi est ultor quam homo peccator. God never proceeds to revenge, before man hath done him manifest wrong. Poena semper sequitur culpam. Punishment never hath precedency of offences, but always follows them, and for the most part in great distance. This truth or principle of faith is expressly supposed by the wise King in this Chap. v. 24. and if thy people Israel be put to the worse before their enemy, because they have sinned against thee. This infers that they should not be punished with so much as loss of victory; or defeat unless they had first sinned against their God, and again v. 26. when the heaven is shut up, and there is no rain, because they have sinned against thee. This teacheth us the truth of that which an ancient father hath, nos mutamus naturam rerum, we exchange the nature of the creature, and divert the sweet influence of heaven from ourselves by changing from better to worse, and by our turning from God. Quid ergo? de poenarum acerbitate quaerimur, unusquisque nostrum ipse se punit. Lib. 4. num. 107. They are the expostulation of Salvian, with the Christians of his time, which had been often overcome, and long pressed by barbarous and heretical nations. But why do we complain that our punishment is bitter and grievous, seeing every one of us doth punish himself? But here haply some will make that objection against the former point, which Salvian makes against himself by way of prevention, if all punishment or calamity be from God, how are we said to punish ourselves? His answer is very satisfactory, Vtrumque verum est, a deo quippe punimur, sed ipsi facimus ut puniamur Lib. 8. Num. 264. Both are true, we are punished by God, but 'tis our own doing, that we are punished. The manner and order by which mankind fall into extremity of punishment, whether temporal or everlasting, that he collects out of that saying of the Prophet Esay. Chap. 50. v. 11. This good father albeit he lived in the miserable times, wherein the visible feature of Christ's Church and of Christendom was much defaced by the wounds and scars which had been given by barbarous hands, yet was herein happy, that he might freely avouch the unspeakable mercies of God, and extend his unfeigned love to all, (even to those which perished in their sins) without censure of heresy or persecution, by men of his own profession; It was no scruple to his tender conscience to aver, nor was the often averring it any imputation unto him for many generations, that God did punish us, invitus, against his will, but he was willing to heal the wounds which he had made, that men did constrain him to continue, or increase his plagues, when he was otherwise ready to take off his punishing hand. But some in latter years' question (and would to God they did but question) whether punitive justice be as direct an effect of God's primary will, or as primarily intended by him in respect of some men, as the exercise of bounty and mercy toward others. But if this Doctrine were positively determined, the calamities which befall most states and kingdoms would be more incurable, and all endeavours of reformation less available, then is behooveful for them to believe they are. Howbeit some passages of sacred writ therebe, which either naturally run, or have been drawn this way, as if punitive justice were the mark or aim of means offered by God, for so that place and the Apostle Rom. 1. 20. The invisible things of him from the creation of the world are clearly seen, to the intent that they should be without excuse. But this expression of the original is worthily corrected by the latter English. God did manifest himself in his works so fair, that they are without excuse. And though the speech be for its form indifferent, or aequipendent, yet the matter doth necessarily sway it from the former to this latter sense. For if God had manifested himself unto them them to no other intent that they might be without excuse, they had a better excuse in readiness then any of the reprobate or damned shall find, at the day of judgement. None of them shall be then able to deny either the receipt of a talon, or the receipt of it to some better intent or end, then to leave them without excuse. They are therefore without excuse because they have hid their talents, and do not employ them to the use or end intended by their master. But more particularly the calamities or plagues which befell the jewish nation may seem incurable from the words of our Saviour Mat. 23. 34. 35. Behold I send unto you Prophets and wise men and scribes, and some of them ye shall kill and crucify, and some of them ye shall scourgein the Synagogues, and persecute from City to City. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias son of Barachias, whom ye slew between the Temple and the Altar. Did the wisdom of God then send Prophets and wisemen unto their forefathers, or did he come to this generation in person himself, to this intent, or end, that all the righteous blood which had been shed upon the earth, might be required of them? For thus interpreting this place the original phrase affords a pretence, somewhat fairer than can be brought for the former Interpretation of S. Paul, Vt super vos veniat: yet every novice in Grammar knows that the preposition ut, or Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always denote the Final cause, it ofttimes imports the Course or issue, not the end or intent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith our Saviour joh. 17. 3. This is life eternal that they might know thee the only true God, and jesus Christ whom thou hast sent, Vt te cognoscant, this is no more than if he had said te cognoscere, to know thee to be the only God, and jesus Christ whom thou hast sent, is life eternal. Give these words of our Saviour in the 7th of S. john leave to interpret his forecited words Mat. 23. and their meaning will be in plain English thus much and no more, some of them you will crucify, and some of them you will scourge, and persecute so long, until the blood of all the righteous, shed upon the earth will come upon you. The true reason why the blood of God's Prophets was to be required of this generation was because God had continually sent them unto them from time to time, out of his mercy and compassion, that they might be healed: So saith the Scripture, 2. Chron. 36. 15. And the Lord God of their fathers sent to them by his messengers rising up betimes and sending, because he had compassion on his people and on his dwelling place. But they mocked the messengers of God, and despised his word, and misused his Prophets, until the wrath of the Lord rose against his people, until there was no remedy. That which made their calamities remediless, or as the original hath it incurable, was their continual mocking or despising the messengers of their peace, which God from time to time had sent to heal them: So that all the calamity which ensued was not the end intended by God in sending his messengers unto them, but the issue of their mocking & despising both Physicians and Medicines. They are the cause of their incurable wounds, yet was it God that did inflict them; for so it followeth v. 17. 18. Therefore he brought upon them the King of the Chaldeans, who slew their young men in the house of their Sanctuary, and had no compassion upon young man, maiden, or old man, or him that stooped for age. He gave them all into his hand; and all the vessels of the house of God, great and small, and the treasures of the house of the Lord and the treasures of the King and his Princes. All these he brought to Babylon, and they burnt the house of the Lord and broke down the walls of jerusalem, and burned all the palaces thereof with fire, and destroyed all the goodly vessels thereof. All this mass of misery fell upon the people of God, for whose prosperity Solomon here prays; all the desolation here mentioned light on this house which he now consecrates to be the house of prayer. All this and more became inevitable in the issue, but so it was not from the time that jeremy began to prophecy, to foretell, and forethreaten it by express revelation from the Lord of heaven. One special means by which this misery became inevitable, was that erroneous opinion or conceit wherewith most of this people were possessed, to wit that their calamity or prosperity was fatal; that all things were so predeterminated by God; that nothing could fall out otherwise then it did; that every thing was absolutely necessary, in respect of God's decree. This was the symptom of their incurable disease, for whose cure jeremy was sent to the potter's house there to receive that instruction from the Lord, of which we read Chap. 18. The exact point of time wherein their disease (whether in whole or part) became incurable, we leave with all reverence unto him who hath reserved the knowledge of times and seasons (as a special prerogative of his power) unto himself. Act. 1. 7. Yet thus much he hath revealed unto us, that every part of this calamity did not become inevitable at one and the same time: the state of prince and people became more dangerous than it had been, (as it were a disease recovering strength from a relapse) by their shuffling with God, after they had made a covenant with him, for freeing their servants according to the tenor of his law in that case provided. This breach of covenant jeremy foretells in thundering terms, would prove the cause of greater calamity than he before had threatened, And ye were now turned and had done right in my sight in proclaiming liberty every one to his neighbour. But ye turned and polluted my name, and caused every man his servant, and his handmaid whom ye had set at liberty at their pleasures to return, and brought them into subjection to be unto them for servants and handmaids. Therefore (saith the Lord) because ye have not harkened unto me in proclaiming liberty every one to his brother and to neighbour, behold I proclaim a liberty to you, saith the Lord to the sword, pestilence and famine, and I will make you to be removed unto all the kingdoms of the earth. jerem. 34. v. 15. 16. 17. and v. 21. 22. And Zedechiah King of judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life; and into the hand of the King of Babylon's army, which are gone up from you. Behold I will command (saith the Lord) and cause them to return to this city, and they shall fight against it and take it and burn it with fire, and I will make the city of judah a desolation without an inhabitant. Yet was not this sentence, though thus uttered with indignation, as yet altogether unchangeable, much less was this people's safety peremptorily decreed by God, as their false Prophets mispersuaded them. This error concerning the tenor of God's decree or covenant being planted in them, the Egyptians expedition against the Caldean army for jerusalem's succour might with fair applause be pretended, as a mean ordained by God for effecting their safety. To quell this their vain confidence in the strength of Egypt the Prophet reavoucheth his former message with some additions, jer. 37. 7. 8. 9 This saith the Lord God of Israel, thus shall ye say to the King of judah that sent you unto me to inquire of me. Behold Pharaohs army which is come forth to help you, shall return to Egypt into their own land, and the Chaldeans shall come again and fight against the city, and take it and burn it with fire; thus saith the Lord, deceive not yourselves saying the Chaldeans shall surely depart from us, for they shall not depart. For though ye had smitten the whole army of Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent and burn this city with fire. Yet was not the event here foretold at this time altogether inevitable, but inevitable only upon their refusal to obey the Prophet's counsel, for after this time the same Prophet shows King Zedechiah a way or mean ordained by God, which if he had followed a great part of this calamity so peremptorily denounced might have been avoided jerem. 38. 17. Then said jeremiah unto Zedechiah, thus saith the Lord God of Israel, if thou wilt assure'ly go forth unto the King of Babylon, than thy soul shall live, and this city shall not be burnt with fire, and thou shalt live and thine house. But if thou wilt not go forth to the King of Babylon's Princes, then shall this city be given into the hands of the Chaldeans and they shall burn it with fire, and thou shalt not escape out of their hands. This was the last warning which he was to expect from God, by his Prophet, for his peace. But not harkening unto his voice, whilst it was called to day, but seeking to escape the judgements denounced by flight, he inevitably brought them upon himself, upon his Princes, upon the temple, in a greater measure, especially as they concerned himself and his house, than they had been threatened. When the Caldean Princes entered the city, Zedechiah and the men of war fled out of the city by night, but the Chaldeans host pursued after them, and overtook Zedechiah in the desert of jericho and brought him to Nebuchadnezar King of Babel, unto Riblah where he slew the sons of Zedechiah before his eyes, and all the nobles of judah, (a lamentable farewell to the sense of sight and liberty) for immediately after he put out Zedechiahs' eyes, and put him in chains, to carry him to Babylon. v. 7. Thus have you heard how jerusalem and judah came to a lamentable & tragical end by diseases in their nature not incurable, but made such by their own wilfulness, in not harkening to the voice of God's Prophets. Did then the wisdom of God who out of compassion sent his Prophets unto them, whilst the first temple stood come in person himself to increase the misery of that generation, with whom he conversed here on earth, or to destroy the second temple with a more fearful destruction than had befallen the first? That this generation became a prey in the issue to the Roman vultures, was not from want of good will in him to gather them, but from their unwillingness to be gathered under his wings; witness himself Mat. 23. 37. jerusalem, jerusalem etc. But did he speak this as God or as man? a captious question. What if I should say that it was vox humana and yet vox Dei, the voice of God uttered by man, the very personal voice of the son of God, as S. Luke testifies, He spoke as never man spoke, and was so affected towards jerusalem as never man was affected. The Prophet jeremy after he had seen that tragedy really acted which he had represented in words, did wish his head had been a fountain of tears that he might weep day and night, for the slain of his people. The wisdom and son of God became a more sorrowful spectator of a second tragedy of jerusalem, not as yet within forty years' probability to be acted: when he came near saith S. Luke 19 41. he beheld the city and wept for it, saying, Oh if thou hadst even known at the least in this day those things which belong unto thy peace, but now are they hid from thine eyes. These his tears though he wept as man, were a visible expression of his divine inexpressible love toward jerusalem and her inhabitants, after they had deserved this ill at his hands stiffly bend to deserve much worse. As yet it was called to day, but this was a critical day, and full of danger, howbeit jerusalem's sin was not sealed up until the sign of the Prophet jonas was expired. After his Resurrection from the dead jerusalem had yet forty days for repentance, as Nineveh had (for so long our Saviour remained here on earth) but jerusalem's Children not repenting within that time, as Nineveh did, their estate became as desperate as their murmuring forefather's had been in the wilderness, they were to wander forty years in the wilderness before any of them could enter into the land of promise; and as many as were above twenty years being cut off by oaths from all hopes or possibilities of entering in at all. This generation, whom our Saviour here forwarnes, were to continue in it forty years, which being expired, they and their Children have been exterminated and banished from it for almost forty times forty years. During the forty years wherein they were permitted to remain in it their estate was no less miserable than their forefather's had been in the wilderness. There died in the wilderness almost six hundred thousand men; of this latter generation well nigh twice as many within the same compass of time did die more miserably, jerusalem being first made their prison, afterwards their grave, first an heap of carcases, and then a heap of stones. Now seeing, as our Apostle, saith these jews did not stumble to the end that they should fall, but rather that by their fall salvation might come unto the Gentiles, let us beseech our gracious God, that from jerusalem's ruin we may in time and whilst it is called to day, seek the edification of his Church and Kingdom, Root out, good Lord we beseech thee, all jewish affections and jewish opinions out of the hearts of thy people, that so our prayers and supplications for the prosperity of thine inheritance and thine Anointed, may be ever acceptable in thy sight, O Lord our strength, and our Redeemer. AMEN. THE SECOND SERMON UPON 2. CHRON. 6. 39 40. COncerning the second general proposed, two points there be which require discussion or declaration; The first, whether this petition which Solomon here preferreth to the King of Kings, were granted according to his desires. The second, how far the grant made to him, or how far the practices or experiments answerable to his petition, during the time that this temple stood, may concern us, or the times wherein we live. That Solomon's petition was fully granted, first the equity of the matter contained in it may persuade us; for he requests nothing at God's hands which is for substance altogether new; nothing but that, which out of his free mercy and bounty he had granted unto his people before, though not supplicated unto in such a solemn manner, as Solomon now useth and prescribes as a pattern for others to use. When Israel was in his infancy, not able to speak the language of Canaan, much less to frame his petitions according to the style and form of the Sanctuary, the God of his father did understand his cry, and was always ready to give him a better answer than he could desire. The cry of the children of Israel (saith God) is come unto me, and I have also seen the oppression wherewith the Egyptians oppress them. Exod. 3. 9 Might they have spoken for themselves, the utmost of their request had been only for some ease or mitigation of their present servitude and grievance; but God (so gracious is he) sends them full deliverance, and of slaves makes them a free state, a royal nation. Upon the sight of Pharaohs host pursuing them, after they had been set free, the extremity of fear makes them desirous rather to return unto their wont thraldom, then to hazard their lives for attaining that liberty, whereunto God by Moses had called them. Whilst thus affected, they cry unto the Lord, and he hears their cry, although it were mingled with murmurings against Moses. Exod. 14. v. 10. 11. True it is that Moses prayed, whilst they murmured; but God was more ready to hear, than Moses to pray: and therefore he saith v. 15. wherefore criest thou unto me; speak unto the children of Israel that they go forward. But for a master to redeem his own servants from foreign oppression is not so strange, or out of course. Did God then at the prayer or instance of his servants, heal his people whom he himself had wounded? When the people complained, it displeased the Lord, and the Lord heard it, and his anger was kindled and the fire of the Lord burnt amongst them, and consumed them that were in the utmost parts of the camp. Numb. 11. 1. The disease was acute and made quick dispatch, the medicine was as swift and speedy; Then the people cried unto Moses, and when Moses prayed unto the Lord, the fire was quenched. v. 2. One branch of Solomon's petition is, that when Israel should go forth to battle against their enemies by the way which he should send them, that he would then hear their prayers and supplications, and judge their cause. A lively pledge of God's favour answerable to this branch of the petition, and of the immediate dependence which success in battle hath on faithful prayers, we have in that story Exod. 17. v. 9 10. when josuah was sent by Moses appointment to fight with Amalek, It came to pass when Moses held up his hand, that Israel prevailed, and when he let down his hand Amalek prevailed. Another branch of Solomon's petition in this place, is v. 24. That when Israel should be put to the worst before their enemies, that God would be merciful unto their sin, when they should turn again and confess his name and pray. This was Israel's case in the siege of Ai, josuah 17. v. 7. 8. josuah upon the sight of this wound flies for succour to that medicine which Solomon haply from his practice prescribes; For he rend his clothes, and fell on his face to the earth before the Ark of the Lord, and cried, alas! O Lord what shall I say when Israel turneth their back before their enemies! God hears his prayer, before he was willing to make an end of praying, Get thee up, wherefore liest thou thus upon thy face? and instructs him for restoring Israel to his wont estate and condition, by recompensing the way of the wicked upon his own head. First he makes Achan confess his sin, and give glory unto God, and so removes the sin from Israel by execution of justice, which in like case is equivalent to prayer, at least a necessary condition of successful prayers for the public weal and safety of kingdoms. 2 If after josuahs' death we were to give a general title to the sacred history of ensuing times, for almost four hundred years, or make an Epitome of the book of judges, it could not be more brief than this, Israel sins and is given up into the hands of the oppressor; Israel cries unto the Lord, and he sends him a judge and a deliverer: And yet, as the sacred penman of that story observes, Israel's repentance always died with the judge which God did send them, and could not be revived again but by renewing of affliction. One and the same affliction was commonly the effect of Israel's sin, and the means of Israel's repentance; his sin was the efficient and repentance the final cause of their oppression. And so gracious was God towards them, so ready always to hear their prayers, that he seemed not to punish them so much for sins past, as to continue his punishment until they repented. Among other calamities of estate whose cure or remedy Solomon here seeks, the plague of pestilence is one, v. 28. with this the land was grievously smitten, even from Dan to Beersheba, in his Father David's days, by the immediate hand of God, and in particular for his Father's sin in numbering the people. Yet when David confessed his sin, and thus prayed, Behold I have sinned, yea I have done wickedly, but these sheep what have they done? Let thine hand I pray thee be against me and against my Father's house, v. 17. the Lord was appeased towards the land, and the Plague ceased from Israel. So ready was God always to hear the prayers of this people, when they turned unto him, before this Temple was built. The sum●●hen of Solomon's petition is, that the Lord would be pleased to give his people some particular or new assurance, for continuing his wont mercies or blessings unto them; & that this house which he had built, might be as a public Court of audience, a place wherein it might be free for every man, and for all Israel, to exhibit the petitions of his heart to his God, and to receive answer from him. And so we may observe, that from this time forward the consecration of this house, and the solemnity which Solomon here used, did come into the style and form of this people's prayers, made as it were an additional to the Covenant with Abraham, Isaac, and jacob. But what express proof have we, that solomon's own prayers at this time, for these prerogatives of this house were heard? This fully appears from the subsequent miracle, wherewith this petition was signed as with the immediate hand of God, 2. Ch. 7. 1. 2. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering, and the sacrifices, and the glory of the Lord filled the house: and the priests could not enter into the house of the Lord, because the glory of the Lord had filled the house. This kind of answer by fire was always most satisfactory to the business or proceedings that were or might be in question; by this answer God did determine the controversies between Elias & Baal's Priests; by the like effect of fire from heaven (consuming the fat of the sacrifice) the calling of Aaron to the Priesthood, by God's immediate appointment, not by man, was put out of question. And so was the consecration of the Son of God to his everlasting Priesthood, confirmed by the visible apparition of the Holy Ghost in tongues of fire, which was the accomplishment of both the former miraculous apparitions from heaven, the one at the consecration of Aaron, the other at the consecration of this material Temple. 3 But admitting every branch of Solomon's petition was on God's part fully granted; yet will it be demanded, whether the practice did pursue the grant, or what remarkable success or issue the practice found? To both parts of this demand, two or three instances, which are upon sacred record, will suffice. The first from the practice of good jehosaphat, in that strange exigence or extremity of danger, whereunto the Kingdone of judah was brought in his days, by the malicious confederacy of Moab, Ammon, and Mount Seir. As was the danger, so was this good Kings fear exceeding great; and the greater it was, the better motive he had to pray more heartily, according to that pattern which Solomon prescribes 2. Chron. 20. 5. etc. And jehosaphat stood in the Congregation of judah and jerusalem, in the house of the Lord, before the new Court, and said, O Lord God of our Fathers, art not thou God in heaven, and rulest not thou over all the Kingdoms of the heathen? And in thine hand is there not power and might, so that none is able to withstand thee? Art not thou our God who didst drive out the inhabitants of this land before thy people Israel, and gavest it the seed of Abraham thy friend for ever? And they dwelled therein, and have built thee a Sanctuary therein for thy name, saying, if when evil cometh upon us, as the sword, judgement, or pestilence, or famine, we stand before this house and in thy presence, (for thy name is in this house) & cry unto thee in our affliction, that thou wilt hear and help etc. As the form of his prayer was peculiar, such as was not used before this house was built, so the success was extraordinary, and such as this people had never tasted before, unless it were in the destruction of Pharaoh, & his mighty army. The victory which Gedeon had over the Midianites was miraculous, in respect of their multitude which was vanquished, and of their paucity which vanquished them: yet in that miraculous deliverance, there was the sword of the Lord & the sword of Gedeon. They fought for victory, but in this mighty discomfiture of 3 nations more potent than Midian, which had combined for the overthrow of judah▪ here was only the arm of the Lord; the use of man's sword, or arm of flesh, is utterly prohibited by the Prophet jahaziel v. 17. Ye shall not need to fight in this battle, set yourselves, stand ye still & see the salvation of the Lord with you. All that jehosophats' royal presence or person did undertake or perform, for the accomplishment of this victory promised, was, to exhort his people, not to be valiant in fight, but to put their confidence in the Lord of Hostes. v. 20. They rose early in the morning, and went forth into the wilderness of Tekoah: And as they went forth, jehosaphat stood and said, Hear me O judah, and the inhabitants of Jerusalem, believe the Lord your God, so shall you be established, believe his Prophets, so shall ye prosper. And so they did. For this victory was more complete and more beneficial to the King, and people, than any victory which David had gotten over the enemies of God, though purchased with his people's blood. For as it is v. 25. When jehosaphat and his people came to take away the spoil of them, they found amongst them in abundance, both riches with the dead bodies, and precious jewels (which they stripped off for themselves) more than they could carry away, and they were three days in gathering of the spoil, it was so much. For the Lord mighty in battle had turned the strength and weapons of death and war, which these confederates had prepared against judah, upon themselves. The most remarkable circumstance, in this sacred story, was that the coals and fire of that fatal diffention which brought universal destruction upon these three armies, did then begin to kindle, when the men of judah, and Jerusalem began to praise the Lord with sweet harmony, as well of heart and spirit, as of voice v. 23. When they began to sing, and praise, the Lord set ambushments against the children of Ammon, and Moab, and Mount Seir, which were come against judah, and they were smitten. For the children of Ammon, and Moab stood up against the inhabitants of mount Seir, utterly to destroy, and slay them, and when they had made an end of the inhabitants of Mount Seir, every one helped to destroy another. Such power there is in the songs of the Sanctuary, when they are rightly set by the Priest, and taken up by unanimous consent of prince, and people, united in heart, with the fear of God, and with loving affection one towards another, and towards God's Church. Here was more than an accomplishment of that branch of Solomon's petition in this Chapter. v. 34. They went out indeed unto their enemies, & by the way which God had appointed them, but the way which he had now appointed them was not to fight with them, but to believe in him, who can save us, as well with a few, as with many; & can maintain the cause of his people, as well without the industry or endeavours of man, as with them. And for this cause jehosaphat, and his people did praise him with like confidence, for the assurance which he had given them by his Prophet of future victory, as if it had been already gotten. A victory, or defeat of the enemy without the active endeavours of men, fully parallel to this we have in the 2. of Kings c. 19 v. 15. to wit, the great discomfiture of Senacheribs' army, which had for a long time besieged Jerusalem. Such was the success of Hezekiahs' prayers, which were conceived in that form which Solomon here prescribes, and uttered in this house, which he now consecrates. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the Cherubins, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth, Lord bow down thine ear, and hear. Open Lord thine eyes, and see, and hear the words of Senacherib, which hath sent him to reproach the living God. v. 15. 16 To this petition he receives this answer v. 32. Thus saith the Lord, concerning the King of Assyria, he shall not come into this city, nor shoot an Arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David's sake. The like joyful deliverance was obtained by the prayers of Elisha in that straight siege of Samaria, and the famine, wherewith the city was so grievously pinched, was suddenly turned into such plenty, that whereas an Ass' head had been fold one day for 40 pieces of silver, the morrow after, two measures of Barley, and a measure of wheat flower, was sold for a shekel. 2. Kings 6. 25. & 7. 18. Heaven, we read was shut up for three years in Elisas' time, the earth was chapped, and the land of Israel wounded with famine, for want of rain. Heaven is opened again by Elias his prayer, and the land refreshed, 1. Kings 17. 1. 18. 45. So that there is not one branch of Solomon's petition, which the Lord did not really accomplish, when this people prayed unto him, as Solomon prescribes them. Through want of such prayers as Solomon here makes, or, at least, for want of that faith, by which the prayers of jehosaphat, Hezekias and the Prophets were conceived, jehoiakim, Zedekiah etc. found no such success; or deliverance in their distress, as these two godly Princes had done. But some men, the better they believe these sacred stories, concerning the infallible success of the Kings of Iudah's godly prayers; The more prone they will be to question in what cases, how far, or whether at all, the undoubted grant of Solomon's petition may any way concern us, or the times wherein we live. The question may seem more pertinent, or rather, the second general point proposed by us, may seem more questionable, or, (more than questionable) altogether impertinent; because, most of these victories, or deliverances, which judah, or Israel obtained by prayers, were miraculous; such as far exceed the force of natural causes, or means ordinary, and which are without the reach, or contrivance of policy. And what assurance then can we have, that our prayers shall be answered with like success, unless we may believe, or hope, that even our prayers or supplications may procure true miracles: but miracles have altogether, or for the most part, ceased for these later times; in which, for this reason, that song of the Psalmist might be more fitly taken up, than the practice of Solomon, or the Kings of judah; We have heard with our ears, & our fathers have declared unto us the noble works, which thou didst in their days, & in the old time before them. Thus to complain of the times wherein we live, in respect of former, all of us are by nature too prone; and this proneness is one special means, by which the fervency of better spirits devotion is so much dampened: yet Solomon hath told us, that we are but foolish inquisitors; And if but foolish inquisitors, then certainly no competent judges in this case. To say, that these times are not more corrupt than former, were to flatter them; enough to convince us of being time-servers; yet to complain of them, or to lament them, as men do which have no hope, or assurance in God's promises, were to accuse God; a spice of infidelity. Certainly, there is no fault in the times, or in the places, wherein we live, but such as we ourselves respectively infuse into them, some by wickedness of life, others by impious or ungodly opinions. Let us then so use our freedom in speaking the truth of the times wherein we live, that we do not slander the eternal dispenser of times, and seasons; that we cast no aspersions upon his fatherly care and providence. God hath not forgotten to be as good, and gracious unto our times, as he hath been unto former ages; but we have forgotten to be thankful unto him; we either are distrustful of ourselves, or, for the most part, teach others to distrust the extent of his goodness, whose certain belief must be the root of prayers as well for blessings spiritual, as temporal. There is no speedier way, or shorter cut unto God's curse, or vengeance, then by distrusting his goodness towards ourselves, or by denying the fruits of it unto others. But to the Quaere proposed, How far the grant of Solomon's petition may concern ourselves, or the times wherein we live, the answer is ready; Our present interest in that grant, our assurance in God's promises for blessings temporal to that people may be as great, our deliverance from dangers imminent, and unavoidable to the apprehension of man, may be as certain and infallible as theirs was; albeit God doth not in particular promise succour, or work our safety by the same, and like means as he did theirs. Admit than it were an Article of our Creed (as it is not) that miracles in these later times have ceased, may not upon any exigence be expected, that to seek after such signs, and wonders, as were given then, were a tempting of God, as intruth it is no better; yet all this ought not to weaken our assurance, that the issue of our prayers (so they be as faithful as theirs were) shallbe as joyful to ourselves, as beneficial to the state and kingdom, as jehosaphats' and Hezekiahs' prayers were. God's goodness towards us, his providence over us is still the same, and our belief of this his goodness, if in us it be true, and sound, 'tis the same it was in them; so will the issue be the same, either in kind, or by equivalency. Whether the like issue or success be wrought by means ordinary, or extraordinary, is merely accidental to the certain of it; Not to embrace the works of his wisdom with as thankful hearts, as Israel did the works of his power, would be childish and pettish. Hopes of success, whether by means ordinary or miraculous, must in all ages be grounded upon the same article of faith, but not at all times upon the same branch of the same article. It is he that made us, which only can preserve us, and whiles we profess that it is he that made us and not we ourselves, that he is the maker of all things visible, & invisible, we include as much as the Apostle saith, & somewhat more than he expresseth in these words, In him we move, live, and have our being, which contain the three special branches of God's power. Miracles, properly so called, consist in some extraordinary manifestation of God's power, either adding somewhat unto, or subtracting somewhat from the ordinary efficacy of instrumental causes, or observable course of nature. All miracles may be reduced to such manifestation either of God's creative, or his conservative, or cooperative power. Sampsons' strength, or achievements were truly miraculous, and did suppose an addition of force supernatural to his native activity, or extraordinary measure of God's coworking power. The victory, which josuah got over the Amorites, was after this manner miraculous. There was a power more than natural, as well in the motion as in the making of those great stones, wherewith the Amorites were beaten down. The three Children again were preserved untouched, in the midst of the flaming furnace, by true miracle, or extraordinary manifestation of God's power; But this consisted not in the addition of any supernatural forces unto it, but in the mere subtraction of God's coworking power, without subtraction of his creative, or conserving power; for so it had ceased not only to burn, but to be fire. The sudden withering of jeroboam's hand was a true miracle, but did consist in the subtraction of Gods preserving power, that is, that branch of his power, in which, as the Apostle speaks, all things live that are endowed with life. That God hath thus wrought the safety of his servants, and yet is able to work by these, or the like more miraculous means, we do believe, in that we believe he is the Almighty maker of heaven, and earth. But besides that absolute dependence which every particular creature hath on these branches of his power, by which their several efficacies may be extraordinarily increased, or diminished, there is an essential subordination of all the several ranks of his creatures, with whatsoever strength or efficacy they be endowed, unto his providence; as in wisdom he made them all, so in wisdom he marshalleth, and ordereth them all. Now the contrivance of means, or agents, for their nature, or kind but ordinary, may be more admirable, than miracles properly so called, that is, than his particular works of wonder. Miracles are in their nature more apt to affect the sense, but the sweet contrivances of God's wisdom, and providence do more affect the understanding: The one works astonishment, the other admiration. For this reason were miracles more frequent in the infancy of the Church, as an awful kind of discipline to enforce unbelievers to give audience unto the word of life, and to take God's promises (which would otherwise be slighted) into serious consideration. But the ways of God's wisdom, or sweet disposition of his providence, are more apt to cherish the seed of life being sown in men's hearts. Miracles by continual frequency would cease to be miracles, would not be wondered at; whereas the unsearchable ways of God's wisdom, or his indissoluble contrivances of extraordinary success by means ordinary will uncessantly breed in us matter of admiration. His ways and contrivances are still in one kind or other most admirable, but we want eyes, or will, to contemplate, or observe them. Yet let us see whether the greatest deliverances, which God wrought for his children of Israel, besides that one in bringing them out of the land of Egypt, were not wrought by means ordinary and usual, if we respect their particular or several agencies, and admirable and extraordinary only for their combination, and contrivance. When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongues with singing. Then said they among the heathen, the Lord hath done great things for them: yea the Lord hath done great things for us already, whereof we rejoice. Psal. 120. v. 1. 2. 3. 4. 5. This was indeed a great deliverance, and so to be acknowledged by all posterity. For so the Prophet had foretold, jer. 23. 7. Behold the day is come, saith the Lord, that they shall no more sya, the Lord liveth, which brought forth the children of Israel out of the land of Egypt; But, the Lord liveth, which brought up and which led the seed of the house of Israel out of the North country, and from all countries, whether I had driven them, and they shall dwell in their own land. Not to make comparison betwixt the mighty works of God, or not to question whether according to the literal meaning of this Prophecy, the fame or fresh memory of this second deliverance out of Chaldey, should eclipse the fame of the former out of Egypt; This is certain and unquestionable, that this latter deliverance was a most exact parallel to the former. And yet, if we could exactly calculate all the particular means, which did concur to the surprisal of Babylon by Cyrus, or to Cyrus his setting this people free, we should not find one miraculous effect among them; And yet if we would but seriously compare all the circumstances and concurrences of second causes, which Herodotus and Xenophon relate, with the sacred predictions concerning Cyrus his good success against Babylon, the entire contrivance of them is most admirable; and such as would, give us a more pleasant view, or model of God's infinite wisdom, than miracles can do of his infinite power. Again, in that deliverance of the jews from Hamans' conspiracy, there is no extraordinary manifestation of God's power, no particular cause, or agent was in its working advanced above the ordinary pitch of nature; and yet the contrivance, or suiting of these ordinary agents appointed by God, is more admirable, then if the same end had been effected by means truly miraculous. For a King not to take kindly rest by night, though in a bed of ease, is not unusual. For a King, again, to seek to solace his waking thoughts, by hearing the Annals of his kingdom, or the journals of his own reign read unto him, is more commendable, then rare; But that King Assuerus should lie awake at that time specially, when Haman did watch and plot the destruction of the jews, that causing the Chronicles of his Kingdom to be read, the reader should light on the place wherein Mordecai his unrewarded good service, in discovering the treason intended against the King's person, was recorded; this was from the keeper of Israel who neither slumbereth nor sleepeth, and who was marvellous in his people's sight. It was his doing likewise, that Hester, though by Mordecai's advice, should conceal her nation and parentage, until she came in such high favour with the King. That Queen Vashti should be displaced, and she preferred, about the same time wherein Haman was advanced, and by his advancement enabled to do a remediless mischief to the jewish nation had not the Lord (as the wise man speaks) made one thing against another. If we would rightly survey that rare deliverance of jehosaphat and his people before mentioned, the particular means, by which it was wrought, were but ordinary, not miraculous: but the coincidence, or concurrence of such means was more than miraculous. Seeing the spirit of Godhath concealed the particular occasions of that unexpected hostility, between the children of Ammon, and Moab, and the Edomites; we have no reason to suspect them to have been any other, than such as the Lord heretofore hath wrought, and yet may work between the confederate enemies of this kingdom's peace, for our good, if we shall be thankful; or between our friends, or confederates for the advantage of the enemy, if we shall continue enemies unto our God. In a word, in that rare and admirable deliverance, there was no particular rare, or unusual in respect of those times, unless it were jehosaphats', and his Nobles firm reliance, not to the arm of flesh, or probable appearance of means ordinary, but upon the mercy, and loving kindness of the Lord; in whose wisdom they knew was treasured up variety of means ordinary, unknown to them, as all sufficient to save, as if the whole armoury of his power, by working miracles, had been used for their defence. If Christian states would throughly parallel jehosaphat and judah in this; God in this age would parallel the success by the like extraordinary disposition of means ordinary. As his mercy endureth for ever, so the treasure of his wisdom, for effecting their good which love him, is inexhaustible. It is not necessary that he should interpose his creative power, or work miracles for bringing forth success extraordinary, and miraculous; For of means ordinary, whereof he hath infinite store already created; a small number, by his allseeing disposition, may suffice for any purpose. He can without miracles save with a few, as well as with many. The letters, or elements of all speech, or language are not many; few more in number than the years of our youth, or nonage; yet the possible compositions of these few are so various, and copious, as to afford several words, sufficient not only to signify the diversity of things that are by name, but to express their natures, and properties; enough to decipher all the actions or undertake of men throughout all ages. How unsearchable then are his ways? how incomprehensible the secret courses, by which he brings calamity or prosperity upon any nation; who can with greater facility compose the several ranks of his creature, even all things that are, than the Printer can do his few letters. And albeit all the visible means which may be thought to conspire for our woe, or for our weal, may be, to man's apprehension, apparently the same which have been manifested in former times, yet his wisdom, by secret addition, or subtraction of some petty occurrences, may quite alter the success, which from some former models we fear, or hope, with less ado, than a critic, permitted to correct a press, can do the sense and meaning of the exactest writer, by the dispunction or inversion of points or letters. How many devices soever there be in man's heart, yet as Prov. 19 21. Solomon saith, there is a counsel of the Lord and that must stand. It was a grave Christianlike advice, which the heathen Cambyses, from some broken apprehensions of the great wisdom of his Gods or divine powers, did give unto Cyrus his son, when he first undertook that quarrel with the Armenians, which gave occasion to that great war, which by the counsel of the Lord he happily accomplished against Babylon. The sum of his advice was this, That he should run no hazard either of his own person, or of his charge, without sacrificing to the Gods, and receiving directions from them. For men (saith he) in the choice of their actions, or undertake, do but rove by guess, not acquainted with the fountains, whence true goodness must be derived, or the secret issues by which it runs. Many instances he there brings of men which had wit, or power to compass the particulars which they most affected, which yet have strangely miscarried in the main chance, and as it were ran counter from that end, or mark at which all men by nature make aim. The resultance of his many instances, or his experiments to this purpose, is, That humane wisdom (at the best) hath no more skill to choose what is best for itself, then as if a man should come to a lottery, where he must be content with the lot which he draws; he hath a freedom of will, or power to choose this before that, but none to make the prize of what he chooseth; that was set before. But as for the immortal Gods they know all things as well past as to come, and will direct their friends, being consulted, to choose that which is good, and decline evil. But as for such as are not their friends, there is no necessity that they should take the like care for them. We may add, though all men by nature be enemies unto the true and only God; yet is there is no necessity laid upon any so to continue. All the nations of the earth have better means of reconciliation unto God than the Temple of Jerusalem, or the service of it was unto the nation of the jews, wherein it stood: God, saith the Apostle, was in Christ reconciling (not this or that man) but the world unto himself. All the nations of the earth, as you heard before, had their interest in the Temple built by Solomon: The demolishing of it, or the 2d Temple built by Zerubbabel, re-edified and adorned by Herod, can be no prejudice to any particular nation of the earth, much less to any christian nation, lest of all to this most orthodoxal nation. But what? Is that way, or means of reconciliation unto God, which we now have, more excellent than the jewish nation had whilst Solomon's Temple stood? Certainly the Son of God did use no Sophism or aequivocation; He spoke more than Metaphors, even sacred mysteries, when he said unto the jews, Destroy this Temple, and in three days I will raise it up. john 2. 19 For albeit his words, as the Evangelist instructs us, were literally meant of the Temple of his body; and though the jews did perniciously err in not construing them so; yet the same words had a farther emblematical, mystical, or spiritual sense, importing thus much, that the jews, by destroying the Temple of his body, should destroy that very Temple wherein they trusted, and that within three days it should be raised with him to a more excellent state, or manner of being than it had. The material Temple was signed, or marked unto destruction, by the rending of the veil at the hour of his death: and though the visible building, or so much of it as was the work of man's hands did stand for forty years after; yet it stood but as a Carcase, the soul and spirit of it was translated unto the Temple of his body. For as he said, Veios habitante Camillo Illic Romafuit. Rome was at Veii whilst Camillus, in whom the life and spirit of the Ancient Romans did then wholly reside, had his residence in that town. Or as we say, the King's royal presence makes the Court: So was it always the immediate or peculiar presence of God by way of inhabitation, which made that goodly edifice, which Solomon now erected, to be the Temple or Sanctuary, the house of prayer. Now from the time of our Saviour's death, God withdrew his extraordinary presence from the Temple made with hands; all the privileges, wherewith it was endowed, and the secret influence of his grace, are now wholly treasured up in the sun of righteousness, or in the body of Christ, in whom, as the Apostle speaks, the Godhead dwelleth bodily. God is not so present in any other body or place, as he was in the Temple of jerusalem, not present any where by way of inhabitation, save only in the body of Christ, and in the members of it, that is, his Church. But in as much as God is by such special manner present in Christ's manhood, our access unto him, in all our troubles and distress, is more immediate than Solomon, or his people had any. They were to pray in the material Temple, or towards it; their prayers had no other access to heaven, than as it were by way of Echo from the earthly Temple, and though by this way they found a true access unto heaven; yet had they not altogether the same acceptance there, as ours now have, or might have. Solomon indeed beseeched God, here in my text, that his eyes might be open, and his ears attended unto the prayers, which were made in this place, to wit, in the house which he had built. But this he spoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men. For God had not then the eyes of men to look upon men, nor the ears of man, as now he hath, to entertain the prayers of men. This is one special comfort, that the Son of God, that very Lord unto whom Solomon directs his prayer, is become our high Priest, not such an high Priest as cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. He hath his Temple, or Sanctuary at the right hand of his Father, Act. 3. 26. where he sits to pray for us, as Solomon did for his people in his name. Yea, but he is placed there, as the Apostle speaks, to bless us with all spiritual blessings, and what are these to blessings of states and kingdoms, for which Solomon here prays? Much every way; or rather, all in all. For if blessings spiritual include godliness in them, they have blessings temporal annexed unto them, as appurtenances, Godliness, saith the Apostle, is profitable unto all things, having the promise of the life that now is, and of that which is to come. 1. Tim. 4. 8. THREE SERMONS PREACHED BEFORE THE KING, Upon jer. 26. 19 By THOMAS JACKSON Dr in Divinity, and Chaplain in ordinary to his MAJESTY. OXFORD, Printed by LEONARD LICHFIELD An. Dom. 1637. JEREMIAH 26. V. 19 Did he not fear the Lord, and besought the Lord; and the Lord repented him of the evil which he had pronounced against them? THe Text is part of an Apology for the Prophet jeremiah, against whom the Priests, and Prophets, and all the people had pronounced this peremptory sentence, v. 28. Thou shalt surely dye; why hast thou prophesied in the name of the Lord, saying, this house shall be like Shilo, and this city shall be desolate without an Inhabitant. But this sentence you shall find reversed or contradicted by the Princes and all the people, v. 16. Then said the Princes and all the people unto the Priests and Prophets, this man is not worthy to dye, for he hath spoken unto us in the name of the Lord our God. The scales of justice being thus far turned the right way, the Elders and Sages of the land sought to keep them at the point whereto they were drawn, (more through vehemency of present motion, then by permanent weight of reason) by alleging a former rule beyond exception. All that the Priests and Prophets could pretend, why jerusalem having made herself equal to Shiloh in sin, might not be made equal to her in punishment, was this; That albeit Shiloh had been the place of God's rest, the Town or City where the Ark of his Covenant did reside, yet it never had the title or privilege of the place which God had chosen to place his name in. This was Ierusalem's prerogative amongst all the Cities of Israel. But what prerogative soever jerusalem did from this title enjoy, these had been the same in the days of Hezekiah, which now they were. And if in the judgement of Hezekiah, & the state of judah, it were lawful for Micah to threaten, that Zion should be ploughed as a field that jerusalem should become heaps, & the mountain of the house like the high places of the forest; It could be no capital crime in jeremiah to say, that the Lord would make the Temple like Shiloh, and jerusalem a curse to all the Nations of the earth. Now Hezekiah and the state of judah (as these Elders allege) were so far from putting Micah to death, that Hezekiah for his part, did fear the Lord and besought the Lord. And when it is said, he feared the Lord, it is included that he did not only patiently hear the Prophet, but truly believe him. For the fear of the Lord in this place is neither to be extended further, nor contracted narrower than thus; He feared least the Lord should put the judgements denounced by Micah in speedy execution, and as is probable, by Sennacherib King of Assyria. By what means soever the likelihood was that this judgement should be put in execution; the only means which Hezekiah resolveth upon for avoiding or preventing it, was hearty and unfeigned praiets. Did he not fear the Lord, and besought the Lord? etc. In this his resolution and success, these four particulars present themselves to your considerations; First, his wisdom in making choice of prayer before and above all other means, which the opportunity of those times might suggest. Secondly, what advantageous success did accrue from fear unto the efficacy of his prayers? or, how fear of God's judgements doth prepare men's hearts to pray? Thirdly, of the just occasion of his and his people's fear; or of others fear in like case. Fourthly, in what sense God is said to repent. If I should say that Hezekiah in thus doing did show himself a godly and religious King, none would deny it; but to say, he was in this a wise and politic King, this will not be granted. For what policy was therein fearing and praying? Every coward is capable of the former; and he is a very fool that, when other means fail, cannot practise the later. Must we then decline all trial of his wisdom by the received rule of humane policy? This we might do, but this we need not do. For the depth of his wisdom and policy will appear if we measure it by that rule, or scale of that policy which the wisemen of this world hold in greatest admiration. For so a great master of the art of policy tells us, that when any state or kingdom is either weakened by means internal, as by the sloth, the negligence or carelessness of the Governors (as diseases grow in men's bodies by degrees insensible, for want of exercise or good diet) or whether they be wounded by causes external; the only method for recovering their former strength and dignity is, ut omnia ad sua principia revocentur, by giving life unto the fundamental laws and ancient customs. As for new inventions, what depth or subtleties soever they carry, unless they suit well with the fundamental laws or customs of the state wherein they practice, they prove in the issue but like empirical Physic, which agrees not with the natural disposition or customary diet of the party to whom it is ministered. Of the former aphorism you have many probatums in the ancient Roman state; So have ye of the later in the state of Italy, about the time wherein Machiavelli wrote (if we may believe him) in his own profession. Admit then the rule or method were (as, for aught I have to say, it is) without exception, yet the success of the practice (how conformable soever to the rule) must still depend on that measure of goodness which is contained in the fundamental laws or primevall customs of every Nation. If these be but comparatively good, the success of the practice cannot be absolute: If they be but seemingly good, or mixed with evil; the great Philosopher treating of this subject hath foretold the success, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is either falsely or but seemingly good, will in revolution of time bring forth effects truly and really evil. If the fundamenmentall laws of any state be not firm or sound, whatsoever else is laid upon them, there lies a necessity of finking with their own weight. Where the basis is but narrow, the fastigium or roof cannot be high. Or where the foundation is both firm and spacious, yet if the structure be set awry, with every degree of height it gets, there grows a parallel degree of inclination to its sudden downfall. Now if Hezekiah in making choice of prayer before any other means of policy, did practice according to the former rule, that is, as the ancient laws of that kingdom, and rules of government prescribed by his Ancestors did direct him, he was more politicly, wise than any Prince of other Nations in these times could be: than any at this day can be, besides such as have the like fundamental laws, or take his practice in like exigence for their pattern. For the fundamental laws of his kingdom were absolutely good, as being immediately given by God himself. The best laws of other Nations were but the inventions of men. Hence saith the Psalmist Psal. 147. v. 19 He showeth his word unto jacob, his statutes and ordinances unto Israel. Yet Moses presumed that other Nations, which had no knowledge of their laws in particular, should from the happy success which was to attend their due observance, acknowledge in general that their laws were more righteous, and able to make this people wiser than other Nations could be. For so Moses had said Deut. 4. 5. Behold I have taught you statutes, and judgements, even as the Lord my God commanded me, keep therefore and do them: For this is your wisdom and understanding in the sight of the Nations, which shall hear all these statutes, and say, surely this great Nation is a wise and understanding people: And what Nation is there so great that hath statutes and judgements so righteous, as all this law which I set before you this day. Amongst other Nations some had laws (in their kind) good for war, others for peace, few or none, good laws for both; none, absolutely good for either. No such laws as their strict observance might secure them from their enemies. They could not be so wise in projecting their own future prosperity, but their enemies might be as subtle in contriving their adversity. They could not be so strong in battle, but their enemies and their Allies might be as strong as they. They could not be so industrious or vigilant for recovering the strength or dignity of their weakened estate, but their enemies might be as vigilant to defeat their intentions. Or albeit one Nation had so far overtopped another, as well in council of peace, as strength of war, as to be able to keep them perpetually under: yet no laws, no inventions of men could ever secure the most potent Nation on earth from such dangers as accrue from the host of inanimate or reasonless creatures, albeit all Neighbour: Nations were at peace with them or sworn confederates for advancing their state and dignity. Against the hosts or armies of men, some preparations may always be made, because they come not without notice or preparation; but the several hosts of the reasonless creatures come upon men, for the most part, without observation or foresight. And one of them can execute another's office or charge, or every one accomplish that work which the Armies of men did intend, but could not execute. That scarcity of bread, or other calamity, which sometime suddenly ariseth in some limb or corner of a kingdom, by want of trade, or by shutting up too great a multitude of ships for a long time in one harbour, whilst the enemy or Pirates annoy the coasts; how easily might it be much increased, if he that keeps the winds as in a treasure house, should shut up a greater multitude of ships for a long time in the same harbour by a contrary wind, albeit their enemies in the mean while become their friends: albeit they were provided of an invincible navy at an hour's warning. Or in case they did know whence the wind cometh or whither it is going, or could so covenant that it should blow where and when they listed; yet if the Lord of hosts be so pleased, he can bring a greater dearth and scarcity upon the most fertile provinces of the land, then either the enemy, or contrary winds can occasion; either by withdrawing the sweet influence of the heavens, or by corrupting the seed lately sown, or corn ready to be reaped with abundant moisture. Or, admit any people or Nation by miracle or divine dispensation might have authority, not over the winds only but over the clouds, the rain, and dew: or such a power of shutting and opening heaven, as husbandmen have of letting in brooks upon their meadows, and taking them off again at their pleasures; so as they might have seed time, and harvest as seasonable, their fields as fruitful, the Sea as open as their hearts could desire; yet the very freedom of commerce and traffic (whether with foreign Nations, or with other members of the same Nation) may bring in a greater inconvenience (which no plenty can hold out) than the enemy, then unseasonable wind or weather could threaten. Want of trade and want of victuals are plagues or punishments sent by God; but the plague of pestilence, which is oft times the companion of peace and plenty, the usual effect of free trading or traffic, is more terrible then either of the former wants. And thus may every part of the reasonless host accomplish what another had omitted. Now with turbulent spirits, or unruly men, good laws duly executed may take some order; but against unseasonable weather, against unruly or incommodious winds, no law of man, no act of Parliament can provide. Against the plague or pestilence, no council of state or war, no host or army can secure themselves, much less others. Though they that besiege and are besieged do keep watch and sentinel day and night, yet the arrows of this dreadful messenger fly more certainly to the mark, whereto they are directed, though at midnight, than their bullets do at midday. As there is no counsel against the Lord, so there is no policy that can prevent, the execution of God's judgements upon mightiest kingdoms by the meanest of his creatures besides that policy which his laws given to Israel did prescribe. One special branch of that wisdom which Moses ascribes unto these laws was, they taught their observers not to trust in bow or shield, not to put any part of their confidence in the strength or wit of man, no not in their own observation of these very laws, or reformation wrought by their rules (as it was theirs) but only in the Lord of hosts. He was their wisdom, and he was their strength, whensoever any danger did approach whether from men, or from other creatures, their laws did teach them that he was absolute Lord over all, that the hearts of Kings and Governors were under his governance, that he could dispose & turn them as it seemed best to his heavenly wisdom. And that always seems best to him, which is for the good of such as repose their whole trust and confidence in him. When Israel's enemies displeased him, more than Israel did, he made them stronger than their enemies; and when their ways did please him, he made their enemies (as Solomon speaks) to be at peace with them. Whilst they faithfully served this Lord of hosts, they knew he could command the whole host of the reasonless or liveless creatures to do them service. From this knowledge of God and his laws did Solomon gather these unerring rules of sacred policy, whose observation at this time did, and might for ever have preserved this kingdom. There is no inconvenience of peace, no mischief of war, no kind of calamity which can befall any state or kingdom, against which the fundamental laws of this Nation and the rules of policy gathered from them by Solomon did not sufficiently provide. The sovereign remedies for every particular disease or kind of calamity, are set down at large. 2. Chron. 6. v. 22. to the 40. The remedy against the calamity of war v. 24. 25. against the calamity that may come by drought v. 26. 27. against famine, pestilence, and blasting of corn, or other inconvenience from the host of reasonless creatures, you have the remedy v. 29. 30. against captivity in a foreign land v. 37. 38. The sovereign remedy against all these and other like inconveniences and calamities is for substance one and the same with that which good King Hezekiah here used, to fear the Lord, and pray unto the Lord, either in the Temple when they had opportunity to resort unto it, or towards the Temple or the place wherein it stood, when they sojourned 〈◊〉 were detained Captives in a foreign land. And who so would diligently peruse the sacred story, from Solomon's time until this people's return from captivity, and the building up of the second Temple, shall find a probatum of this Catholic and sovereign medicine, in respect of every branch of calamity mentioned by Solomon at the consecration of the first Temple. I must hold to the instance of my Text. Another branch of that which was contained in the fundamental laws of this kingdom, and which goes a great deal deeper than the fundamental rules of any other policy, was this; that of all calamities which did or could befall them, their sins and transgressions were the prime causes; and whatsoever afflictions were laid upon them for their sins, could not be taken off without the humble supplication of the sinners. Unto a lower ebb than King Ahaz did leave it at, the kingdom of judah had not been brought by any of his Predecessors, or by any other in their days. Now of all the miseries which at any time befell it by the famine, by the enemy's sword, or by the pestilence, the only cause which the rule of faith assigns, was their forsaking of the Lord their God, and the transgressing of his laws. But to prevent the perpetuity and continuance of such calamities as king Ahaz and his Adherents had by their foul transgressions involved this kingdom in, no attempt or practice of Prince or people, whether jointly or severally, did ever find success, until they put Solomon's rules of sacred policy in practice, as good king Hezekiah did; Did he not fear the Lord, and prayed before the Lord & c.? The fruits of his prayer, and the reformation of those corrupt times, by giving life unto their fundamental laws, were two. First his prayers procured an healing of the wounds which by negligence of his Predecessors had been given to the State. Secondly, he prevented the execution of those terrible judgements which in his own days did hang over this land and people, specially over their Heads and Rulers. The kingdom of David had sometimes exceeded the most flourishing neighbour kingdoms, as far as the Cedars of Libanus did the ordinary trees of the forest; but was now brought low. That height, which was left her, but as a decayed tree marked to the fall; Hezekiah by zealous prayers removes the axe from the root, after it had made such deep incision that it was scarce able to bear its stem, though despoiled of his top or principal branches: it nearly concerned every one which hoped for shelter under its shade, to pray for gentle winds and comfortable weather, that she might recover root and branch again. But so Hezekiah's and his people's Successors did not. Manasses his son found a people not untoward, as being in some tolerable sort reform by Hezekiah; but he himself a most untoward King, able (by his authority and bad example) to undo what his good father had well done: to spoil and mar a greater people than he was Lord of, though better reform in josiah grandchild to this Manasses, as good a King as could be wished for: a man that needed no reformation: a fit pattern for reforming others. But this heavenly star was placed in an earthly sphere; he had to deal with such a lewd court and naughty people, as choked the influence of his goodness. And albeit his personal performances in his attempted reformation, were no way inferior to Hezekiah's practice in this place; yet neither his performances nor prayers found the like success. He could not plant the fear of the Lord either in his people or in his own children's hearts. And if we sequester josiah his attempt of reformation from Hezekiah his time unto the destruction of the City and Temple; there was sometimes on the Prince's part, sometimes on the people's part, usually on all parts, Prince and people, if not a continual increase of sin, yet a continuance in usual and wont sins. And where God's judgements have once seized upon a land or people, there is no removal of them without public repentance: no true repentance without prayer, no prayers effectual without fear of the lord Did he not fear the Lord, and befought the Lord etc. His prayers were earnest and effectual because his fear was hearty, and unfeigned, not affected. But how fear should perform the office either of mother or midwife for the bringing forth of successful prayers is a Quaere not to be omitted, and was the second general proposed. Pray we may, but our prayers cannot be successful, unless they be conceived in faith; And faith (as our Apostle tells us Heb. 11. 1.) is the ground or substance of things hoped for. And what affinity is there, what agreement can there be, between fear, & hope or confidence, which is if not the nature, yet, the native issue of faith. From these words of the Apostle [faith is the ground of things hoped for] haply it was that some late writers have put fiducia or confidence in the very definition of faith. But we are to consider that the former words of our Apostle, contain rather a character, than a just description or definition of faith. Otherwise his words following had been superfluous [faith is the evidence of things not seen] And under this more general character, things feared may be as directly contained as things hoped for. But have we any Scripture to warrant us, that faith in some cases may be as truly the ground of things feared, as of things hoped for? Yes. By faith (saith the Apotle Heb. 11. 7.) Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark for the saving of his house. Or if we consider faith not in its universality, as it equally respects the whole word of God, but as it hath a peculiar reference unto his covenant with this people, that (we know) was not a covenant of life only, but a covenant of life and death. And all the writings of the Prophets which were to them, and are to us, the truest leaders and guides unto faith, are as full of threatenings as of promises: their sweetest hymns are composed as well of judgement as of mercy. So that faith if it be not lame or defective, hath two hands; aswell a left hand to apprehend the truth of God's judgements threatened, whilst we swarve from the ways of life; as a right hand, to lay hold on the truth of his promises, whilst we are not conscious of such deviation. Fear then, which is no other than an expectation or apprehension of evil, is the left hand of faith; and hope which is the expectation or apprehension of good, is the right. And they who place the nature of faith in fiducia, or confine it unto confidence do utterly maim it on the left side; & being maimed or dead on the left side, it cannot be sound or lively on the right. That which they term fiducia or confidence in God's promises, if it be not supported with an implanted fear of his judgements threatened, is in true language but presumption; It cannot bring forth the prayers of faith. For prayers made in faith presuppose and include a sincere renouncing or relinquishing of those desires or practices which by nature, or course of God's justice, are either incompatible with the blessings which we pray or hope for; or are the causes of the evils threatened or inflicted. He that will offer the sacrifice of prayer unto God for his health, must abandon all excess and riot; otherwise he doth but mock God. And he that supplicates for the forgiveness of his sins, must be prepared in heart to forgive such as have sinned or trespassed against him. 'Tis our Saviour's own comment upon the prayer which he hath taught us. And hence the heathen Cynic did justly deride such supplicants and sacrificers as continued in riot whilst they tendered their prayers and sacrifices to entreat God's favour towards themselves for health. Whilst we retain malicious or revengeful purposes towards our neighbours, it is to put in a caveat against our own suits or petitions in the court of heaven. Now unto this qualification or preparative unto prayer, which consists in the abandoning of those practices or resolutions which stand as a bar or caveat against our petitions and supplications; there is no means so effectual, no method so compendious, as hearty and unfeigned fear of God's judgements. It is the very arm or hand of faith, for removing all such obstacles. For fear (as we said before) is the expectation of evil approaching. And the apprehension of any remediless mischief, of any greater inconvenience or inestimable evil, will oversway the hope or expectation of any inferior good, be it matter of pleasure or commodity by which two matters only we are withdrawn from goodness itself. And if any man be altogether wedded unto temporary delights or contentments, it is for want of fear. In the beginning of a storm the Merchant or passenger will be unwilling to cast any part, especially of his most precious commodities, over board; but in case, storms increase, to his sight or observation, if then the Pilot or Mariner can persuade him, that the ship wherein he sails, unless it be speedily disburdened, will shortly sink; the certain fear of losing all will move him to part with one half, or instant dread of losing his own life, will make him willing (if need so require) to part with all. The griping Usurer will be ready to release the unconscionable interest covenanted for, if the Lawyer in whom he trusts can persuade him, that by rigorous exaction of the use he may come to lose the principal, or to incur a censure from which both use and principal will not free him. The case of judah in this extremity was the very same, if we compare the judgements threatened by Micah with the nature and quality of the sins that had provoked them) as you may find in the Prophet Micah 3. 9 They build up Zion with blood, and jerusalem with iniquity. The heads thereof judge for reward, and the Priests therereof teach for hire, and the Prophets thereof divine for money. Now until these greedy hopes of unlawful gain were abandoned, they could not pray in faith. The ministration of public justice for private reward, the Priests teaching for hire, and the Prophet's divination for money, would (respectively) turn their very prayers into sin. Now what means could be more effectual for abandoning these and the like sins then the judgement which the Prophet there threatened from the Lord? Therefore shall Zion for your sake be ploughed as a field, and jerusalem shall become heaps, and the mountain of the house as the high places of the forest, Micah 3. 12. If the heads of the house of judah, and Princes of the house of Israel, to whom this message is directed, did sincerely and truly believe him that sent it, they could not but fear, least without their speedy repentance the Lord would quickly accomplish whatsoever the Prophet in his name had threatened. Now hearty and unfeigned fear that Zion should be ploughed as a field, that jerusalem should become a heap, would move all such as had not their habitation only but the very root of their livelihood in them, to lay a better foundation of their own, and of their posterities welfare, than blood and violence. It would incline the hearts of their Rulers and Magistrates to break off their iniquity by sincere administration of justice: by almsdeeds and works of mercy. Fear again lest the mountain of the house, that is, the Temple (or whose flourishing estate the livelihood and welfare of Priests and Prophets did so depend, as the Passengers life doth on the safety of the ship wherein he sails) would work their hearts to an observance of the properties or qualifications, to the performance of all the conditions which are required to faithful and effectual prayers. But of the conditions of successful prayers, and of the qualification of good Suppliants, fitter occasion will offer itself hereafter. Thus much towards this purpose we have gotten from these generals, that the hearts of men which have been long accustomed or hardened in perverse courses of grosser sins, will hardly be new moulded or refashioned according or wrought unto the temper and model of Hezekiah's heart, until they be made to melt with fear of such judgements as Micah here theatened against judah, jerusalem, and Zion. For producing this melting or mollifying fear the considerations are specially three. First, the consciousness or apprehensions of such sins as specially provoke God's anger, or solicit his judgements. Secondly, a faithful recounting of divine forewarnings or monitions past, especially if they have been grossly neglected or usually slighted. Thirdly, the Inspection of the instrumental causes, or means in probability appointed for the execution of judgements threatened; or a diligent observance of the signs of the time. As these be the special means for begetting unfeigned fear: so the best method for nurturing up such fear begotten, that it neither grow slavish nor wild, that it end not in desperation, is to know in what sense, the Lord is said to repent. For the sins which specially provoke Gods fearful judgement against any land or people, we cannot have a more distinct view of them in brief, than from the Prophet Micah in the forecited place. Bribery and corruption in the seats of justice: oppressions and cruelty in the mighty and wealthy, mercenary temporize in the sons of Levi; every one of these diseases is dangerous, though alone: but when they all meet in any state or kingdom, they grow deadly. Or if Micah may be no further allowed of, than of a single witness, we may add unto him the like testimonies of the Prophet Isaiah, who lived in the same time with him. Corruption in the seat of justice, did in his time taint the service of the Temple, turned the prayers of the Rulers into sin, and made their sacrifices become abominable. Esay 1. 14. The very averseness or unwillingness of such Rulers and oppressors as these were, to have the law laid unto them by the Prophets, was a prognostic of sudden judgements approaching, Isaiah 30. 13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking comes at an instant. Now if the Priests and Prophets, whose office it is to discover and repair such breaches, do but daub them with untempered mortar, and so hide and cover them from their sight, whom it concerns to beware of them; by this doing, they draw the multitude within the reach of that ruin and destruction, which like a trap or snare was ready to fall upon them. Or lest any should suspect that these prognostics did serve only for jerusalem and judah, the same Prophet instructs us, Isaiah 47. that it was oppression and cruelty towards such as she had conquered, which did draw God's judgements upon Babel. But that which made them to fall so suddenly and unexpectedly upon them, was the popular and man-pleasing humours of her Soothsayers and Diviners. jerusalem and judah were at this time sick of all those three diseases, and therefore had just cause to fear the judgements threatened; Quid, quod & hos morbos gravius symptoma sequatur? There is a symptom mentioned by the Prophet Micah, which was worse than the diseases themselves; yet will they lean upon the Lord, and say, Is not the Lord among us? None ill can come upon us. v. 11. Elsewhere we read this people taxed by God's Prophets for trusting sometimes in lies; sometimes in oppression or violence; oft times for putting confidence in their own strength, or in the strength of their confederates. But of any branch of this fault they were not at this time guilty; yet taxed no less, as being no less taxe-worthy, shall I say, for trusting the Lord, or rather (as the Prophet saith) for leaning on the Lord? That is, for presuming on his favour in the consciousness of such sins as they now stood charged with. That to presume on God's wont favours or ordinary protection in the consciousness of extraordinary sins is a most grievous sin against God, (best proportioned by his sin against God's Deputy, who being infected with some dangerous disease should presume to rest himself upon the royal chair,) is a truth unquestionable. But why this people, being thus dangerously infected, should at this time specially lean upon the Lord, and avouch his warrant upon their protection, may well be questioned, & not unfitting to be inquired after. The reason (I take it) is this; These people's foreelders, or these very men themselves, in Ahaz time had usually been indicted of Idolatry, and found guilty, specially of worshipping in high places, and serving groves and Idols. But Hezekiah in the very beginning of his reign, remooved the high places, broke the Images, cut down the groves, broke in pieces the brazen Serpent that Moses had made. 2. Kings 18. v. 14. Nor was he more zealous in repressing all worships of false Gods or Idolatry, then in restoring the service and worship of the true God. Albeit he had found the Temple so strangely profaned in the first month of the year & of his reign, as might seem to require many month's labour for its preparation & cleansing; yet in the second month by his zealous care, the feast of unleavened bread with the Passeover and other parts of God's service were celebrated with such public joy and solemnity, as the like had not been seen in jerusalem from the days of Solomon the son of David, who consecrated the Temple, as we read 2. Chron. 30. v. 26. In all this reformation the Heads and Rulers, the Priests and Levites, with other parties principally taxed by the Prophet Micah, had gone along with their good King, and no doubt had entered the same Covenant with the Lord their God, which he resolved to do 2. Chron. 29. v. 10. and having thus returned unto the God of their Fathers, they presumed that he was now turned to them, and would be their Guardian and Protector against their enemies. Albeit they had seen their Brethren, the ten Tribes of Israel, about this time lead into captivity by the Affyrian, yet this sad accident, through the deceitfulness of hypocrisy, would in all likely hood add more to their presumption than to their fear. They were at all times prone to judge others rashly and therefore at this time would in all likelihood suspect, that this judgement had befallen Israel because they had this plausible pretence or motive, that Israel for the most part would not join with Hezekiah in this reformation of religion, or restauration of God's service, but scoffed at his messengers, when they were solemnly invited thereunto. But this reformation, alas, was on Iudah's part (the King excepted) but a lame or defective reformation. For whilst they pulled down idols in the high places, suffering the idols of covetousness, oppression, and cruelty to be enshrined in their hearts: whilst they cleanse the Temple from material filth or profanation, and in the mean time harboured profaneness and uncleanness in their own breasts; they did not turn to the Lord with their whole hearts, as the Lord in the Law required, and Solomon in the consecration of the Temple did on their part capitulate and covenant. However an half reformation was better than none. Less evil it was to have no Idols or Images in the high places, no profaneness in the Temple: then to have Idols both in their breasts, and in the woods, then to have the Temple of God and their hearts alike profaned. This is true; yet whilst they rest persuaded, that the Lord will graciously accept of their lame sacrifice, that is, of this superficial, or half reformation, or that he was tied by promise to perform the mercies, which he promised to David and Solomon upon true repentance, unto them, as they were now affected, Lauden cum crimine pensant, this confidence or presumption was worse than the abuses which they had reform. To rely or lean upon the Lord in the consciousness of those out-crying sins, was perfect hypocrisy; And that is, if not worse far, altogether as bad, as downright open Idolatry. And the Prophet Micah would give posterity to understand, that these delinquents presumption upon God's favour, before they repented of their gross sins or delinquences, did provoke God's fierce wrath against them, more than the sins themselves did. They presumed God would be extraordinarily favourable unto them for jerusalem and Sion's sake; at least for the Temples sake, seeing the Lord had chosen that place to put his name there. But the righteous Lord by his Prophet declares himself to be so far from this partiality or respect of persons, that jerusalem for their sakes should become an heap; that Zion for their sakes should be ploughed as a field; that the Temple, in which they trusted, should for their sakes be made like the high places of the forest. The sum or resultancy of all that hath been said, is this; That as in every Nation he that feareth God and worketh righteousness is accepted of him: So in whatsoever place or Nation bribery and oppression in the laiety, mercenary temporising in the clergy, and hypocrisy in most sorts abound, God's fearful judgements still do gather as they increase; and without repentant prayers and supplications, are suddenly poured out like a thunder-showre. But this thesis or Maior proposition will have the faithful assent of all good Christians. All the difficulty will be in framing a Minor or assumption, which shall run parallel with this Mayor; That is to persuade the Magistracy, the Gentry, and Clergy of any state or kingdom, that they are respectively as faulty, as deeply guilty of these sins, as men of their rank and place were in the state of judah in Hezekiah's days. All that I have to say in this point, for the present, is to beseech Almighty God, that every man amongst us whom it concerns (and it more or less concerns all) may enter into his own heart, and may unpartially examine and judge himself, that this land and people be never so judged of the Lord, as Micah had threatened jerusalem and judah should be, in the days of good Hezekiah. THE SECOND SERMON UPON IER. 26. 19 AN hard task it would be to persuade the Magistracy, the Gentry and Clergy of any state or kingdom throughout Christendom, that they are as deeply guilty of these sins, as men of their place and rank in judah were, against whom Micah denounced that terrible judgement. Against all that we can allege to this purpose, there is one general exception, alike common to all our hearers whom it concerns. They must believe that the state of judah was deeply tainted with bribery, corruption, and oppression, because the Prophet Micah hath said it. But modern preachers are no Prophets, nor is all which they say to be accounted any part either of God's law or Gospel. The exception indeed is thus far pertinent, that the same spirit of God, which taught the Prophets to foresee evils to come or judgements approaching, did likewise notify unto them many matters of fact present or past, which did provoke God's judgements. But of the like matters of their fact with their qualities, such as are no Prophets can have no just notice, can have no better knowledge of them then by heresay. Now faith cometh not by heresay, nor may the messenger of God so far believe, all that he hears, though from many mouths, as to make it matter for the pulpit. Yet one of these two we must believe, we may be certain of; either that the Magistrates, Nobles and Clergy of this Realm are as faulty, as men of their rank and place in judah were in Micahs' time: or that the people of this kingdom are more malicious and slanderous, at least more quarelous than the people of judah were. If Vox populi were always Vox Dei, we might proceed with warrant of God's word to make the same conclusion that Micah did, to thunder out present judgement against the Court, against the chief cities of his kingdom, and against the Church established in this kingdom. 2 But whether are more faulty, Magistrates and Superiors in giving just occasion to be thus thought of, or inferiors in taking occasion where none is given, or greater then is justly given, this I leave to the searcher of all hearts, who hath reserved the judgements of times and seasons and of men's demerits in them unto himself alone by peculiar right of prerogative. The most useful point that I can pitch upon, will be to discover the errors or fallacies by which we usually deceive ourselves, even whilst we endeavour to examine or judge ourselves. 3 Now as into cities strongly fortified, well stored with men and victuals, the enemy oft times finds entrance, either by the negligence of the watch, or at some secret places for the time ill manned: So into Churches or common weals well grounded in points of faith and Orthodoxal doctrine, and abounding with all spiritual food, destruction and ruin (such judgement as Micah here threatened) find easy passage by a twofold negligence or incogitancy, rather than gross error. The first incogitancy common to most is, that we hold it sufficient to repent us of our own sins or of the sins of our own times. The second, that even such as are willing to take an accurate view aswell of their forefathers or predecessors sins, as as of their own sins, or of the sins of the time and place where they live, do often use a false or imperfect scale. For preventing the first incogitance, we are to consider, that albeit God do never punish the children for their father's sins, yet he usually visits the sins of the father upon the children, at least with temporal plagues or punishments, aswell public as private. And this visitation is sometimes drawn upon posterity, not so much by a proneness to imitate their foreelders in those actual sins by which they did first provoke Gods wrath, as by a promptness to maintain the Arts of their foreelders (without addition unto them) especially if they have been warranted by any kind of legality. For children not to confess the sins of their forefathers, not to repent of them, not to make satisfaction for them, (so far as, they have been injurious to men) is by the rule of divine justice sufficient to charge the inheritance, which descends unto posterity, with the punishments due to their actual transgressions from whom it descends. Not to visit the sins immediately upon the first transgressions or transgressors, but to give them and their successors a larger time for repentance, is a branch of Gods long suffering and mercy. But to visit the sins, not duly repent of by the first and second, upon the third and fourth generation, is a branch of justice, declared and avouched by God himself in the second commandment. But this point will meet us again in the reformation attempted by the good josias. The second incogitance is more pertinent to this place, and in itself more dangerous. And it is this. Many which carefully endeavour to frame their lives and actions by the prophetical rule, are not so careful and provident to measure their transgressions by the prophetical scale, or by the balance of the Sanctuary, but according to the rate of modern corrupt language. Thus when we hear the Prophets compare the oppressors or corrupt Magistrates of their times to ravenous wolves, to brambles or thorny hedges most men instantly conceive that the parties whom God's Prophets (which were no slanderers) did thus deeply censure, had taken away their neighbour's lives or goods by strong hand, by some notorious disturbance of public peace, by such palpable facts, as with us are said to be contrary to the crown and dignity of the Prince. And by this gross calculation many Potentates, and Magistrates, many that take upon them to be reformers of others, run further upon the score of God's wrath than the jewish Rulers in Mica's time did, before they bethink themselves of any danger. Many again of tender consciences in respect of diverse duties whereof others make no scruple, when they hear or read the woes denounced against hypocrites will with the Poet detest such lying lips, even as the gates of Hell, which speak well, and mean ill; which have God in their mouths, and the Devil in their hearts. But he that measures this sin of Hypocrisy by this Heathenish scale, may come to make up the full measure of it, before he hath charged it upon his accounts, or bethink himself to be in such arrerrages for this sin, as deserves to be called for. 4 By the same oversight many people which firmly believe the prophetical rules to be most infallibly true, make up the measure of their iniquity, before they have made up their intended accounts, or suspect themselves to be in any such arrerrages as may deserve the Prophet's censure, or to be called upon by threatening Gods judgements. The error itself is much what the same, as if a factor which stands charged with a thousand pounds sterling according to the old hanse or esterling pay should make up his private reckonings according to the rate of pounds or coin this day currant throughout this kingdom; he which thus accounts for any great sum, must needs fall into the error of the Church of the Laodiceans Rev. 3. to think himself rich or well before hand when he is poor and wretched and liable to a debt, unsatisfiable by himself, unsupportable by his friends, yet our accounts unto God we make up for the most part afthiss manner. 5. To make these different calculations agree, or to reform or rectify our corrupt language by the rule of the Sanctuary, that which we usually call warrines in dealing, or wit to use the benefit of the Law, or the advantage of times in making bargains; This in the prophetical language is hunting our brother with a net, and whereas the Prophet saith of the judges and Magistrates of his times, that even the best of them was but a bramble and the most upright amongst them as a thorny hedge. This is the very Scantlings of the fairest course of legal proceedings which poor men in time shall find. The least protection which the customary course of law affords unto them, is but like the shelter which silly sheep in a storm, find under a hedge of thorn, or bush of brambles. However the law may protect them from the violence which other intent against them, yet shall they be sure to leave their fleece for this protection. It is a thing much to be wished that either the courts of temporal law were not so open, or the doors of the Sanctuary might be closer shut than they are, specially against such as are upon petty occasions, far more ready to spend a hundred pounds in legal vexation of his neighbour, or Christian brother, than to give an hundred pence for Christ's sake, or his Church, be the cause never so urgent, or just. That which in the language of great landlords is no more than to make the most or best of their own, is in the Prophet's dialect neither better, nor worse, then to play the ravenous wolves to eat the flesh, and gnaw the bones of their poor brethren. It Micah or jeremy or Zephany were now alive, and should see many poor hungerstarved wretches whose friends and parents had been undone by racking of rents, or hard bargains, or by suits of law, they would take the boldness upon them to pluck our bravest gallants, our wealthiest Citizens our greatest landlords, our gravest lawyers by the sleeves in the open street and tell them to their faces, the limbs and bones of these poor wretches are in the beams and rafters of your stately houses, their flesh and blood is in your dainty dishes you suck their very marrow in your pleasant cups. The bread of the poor, saith the son of Sirach, is the life of the needy, he that deprives him of it is a man of blood, he that taketh away his neighbours living slayeth him, and he that defraudeth the labour of his heir is a bloud-shedder. Ecclus. 34. 21. 22. This Character goes deeper than a murderer with us. So doth the Prophet Zephany censure of the corrupt Rulers in his time, exceed the Notion which we have of Cannibals, the Princes of the oppressing City are roaring Lions, her judges, are evening wolves, they gnaw not the bones until tomorrow. Zephan. 3. 3. But are not the sons of Levi in our times as liable to these Prophet's censure concerning the Priests and Prophets of judah in their days? Hath the Clergy no portion in the measure of this lands iniquity? Surely if the sins of this land that at any time within these forty years past had been divided into ten parts, the transgressions of the pulpit and Print-houses would have largely made up a tenth part. And they have not in any point more offended, then either in giving this people a false, or in not giving them a true Scale of that hypocrisy which the spirit of God so much condemns. A kind of hypocrisy there is which consists in pretending one thing and meaning another: but this is so gross that the very heathens detest it. The greatest cunning or proficiency that practitioners in this kind attain unto, is to deceive others not themselves. To applaud their own wits, men of this guise may have some occasion, but no temptation to applaud themselves for extraordinary honesty or sanctity of life, whereas to deceive themselves, more than any others? To think themselves more righteous and religious than their neighbours, is the inseparable Symptom of hypocrisy truly pharisaical, this is a disease of the soul which cannot be directly intended or caused? It hath its being only by resultance, and it always results from an extraordinary measure of zeal, but of zeal obstructed or not uniformly dispensed throughout the whole body of Christian religious duties. Now, wheresoever zeal is not uniform or free from obstructions, the greater zeal men bear unto some particular duties, as to hearing of the word; or that which they conceive to be the form of wholesome doctrine; or to observance of rules, for avoiding superstition or profaneness; the more censorious they become of others, and more uncharitable towards all that will not comply with them in their rigid zeal or curiosity of reformation. It was not a pretended nicety, but an interanall zeal of straining of gnats which did so blind and embolden the Pharisees to swallow Camels. They knew themselves to be as free from gross Idolatry, and were as zealous reformers of it and breach of Sabbath as any living men could be, yet these were the two special sins for which their forefathers were punished, and out of that deep notice which they had in reforming these gross abuses they said, as they were persuaded, if we had lived in the days of our forefathers we would not have been partakers with them in the blood of the Prophets, and yet by thus judging their forefathers they did condemn themselves, and were even then making up the measure of their iniquity, as our Saviour foretells them. Mat. 23. v. 32. their mere overprising this reformation did bring forth worse effects in them than worshipping of Idols, or breach of Saboth. Their fathers had killed the Prophets for dissuading them from these two delightful sins. These later jews put the Prince of Prophets to death because he would not comply with them in the rigid reformation of these two sins. This was the very root of their extreme hatred against him. Were there any Evangelicall Prophets or men of Apostolical spirits amongst us, they might and would make application of our Saviour's speeches in particular to many which take the name of professor or of reformed religion as their own peculiar, woe unto you hypocrites, which say if we had lived in the days of the Scribes & Pharisees we would not have been partakers with them in the blood of the Son of God. There is scarce a Christian which is not apt to think thus charitably of himself, and your ordinary minister cannot in particular disprove them, only thus much we know and forewarn in general, Corruptio optimi semper pessima, that kind of hypocrisy spleen or envy which ariseth from obstructed zeal or partial observance of Evangelicall duties, is worse than that hypocrisy which sprung from partial observance of the law. For men professing Christianity and great zeal unto truth, to make up the measure of jewish enmity against Christ, to condemn themselves by judging the Scribes and Pharisees as greater hypocrites than themselves, is a matter as easy (God grant not as usual) as it was for the jews to make up the measure of their forefathers sins, and to condemn themselves by judging their Ancestors as more bloody persecutors than they would have been in like case. And if unto this branch of iniquity divination for money and teaching for hire, naturally afford nutriment, our sins have been in these particulars more faulty than the times wherein Micah lived in any likelihood could be. The covetous Priests and Prophets of judah were not mere hirelings; judah I take it, had not many, few or none, whose maintenance did wholly depend upon the voluntary benevolence of them they were to teach. 2 Whereas amongst us the greater number of such as take upon them to teach God's people are mere stipendiaries, and yet contend for the pulpit in opposition to such as have their livelihood from the altar by course of law established, as eagerly as the Jesuits, and Dominicans have done of late about the chair in the Universities of Spain. Upon these occasions the meanest corporation amongst us, though consisting for the most part of apron-men, have found opportunities to have their fancies humoured, and their ears tickled by their hireling shepherds, after a more delicate manner then any heathen Emperor, or Christian King could ever procure from their parasites; and the shepherds reflattered by their flocks into an higher conceit of themselves, than any Pope pretends unto. For though the Roman consistory usurp the Monopoly of the Holy Spirit, and of his gifts; yet neither doth the Pope take upon him to secure the Cardinals, nor the Cardinals to secure him, that whensoever either of them dye, they shall infallibly be saved, and be as glorious Saints as Saint Peter to morrow, if they chance to dye this day. But why doth the Prophet Micah, when he assigns the causes of God's judgements threatened, mention only the sins of the rulers, Magistrates, and Clergy? Was not the people at that time infected with the popular diseases of all times, as with adultery, murder, luxury of all kinds and profaneness. No doubt they were: and do not these sins deserve vengeance? They do. Yet the judgements due unto them are usually charged upon the transgressors themselves, not upon the land or state wherein they live; unless the principal transgressors escape unpunished, by the connivance or corruption of rulers; in this case the sins of private men become the sins of the land, and solicit public visitations. So doth oppression, specially when it is practised by men of authority upon the poor and helpless men. Of others wrongs, or of wrong done unto others, that which Eli said unto his Sons 1. Sam. 2. 25. is most true. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? Now when judges and Magistrates suffer the poor and helpless to suffer wrong, they sin against the Lord: for though he be Lord of all, and the avenger of all wrongs, yet is he in special manner the protector of the fatherless, widow, and the helpless; and what can be more just, then that they which oppress their helpless brethren, should be oppressed by foreign enemies? And how ever men esteem of us the Sons of Levi, we are by God's ordinance and appointment, as fathers to our flock committed to our charge; and though we have not that coercive authority over them, which Eli had over his sons, yet we shall partake of his punishment, if we prove not more faithful remembrancers of their negligences and transgressions, than Eli was to the Sons of his body. Finally, as the other sins which Micah taxed, were their sins which did commit them, so their leaning upon the Lord in the consciousness of such sins were the sins of the Priests and Prophets, which should have forewarned them of the wrath to come, and have put them in mind of their strange neglect of warnings past. That the neglect of God's forewarnings or summons to repentance, whether these be mere monitions, or mixed with punishments, is a fearful Symptom of a dangerous disease, and, without repentance, a presage of death, is a point so common and known, as it needs no proof. The diverse kinds of such forewarnings, sometimes given by the host of reasonless creatures, sometimes by the reasonable, and the danger increasing by their neglect, are pathetically recounted by the Prophet Amos. Chap. 4. with this item or caveat still repeated at the neglect of every message, yet have ye not returned unto me, saith the Lord; And I also have given you cleanness of teeth in all your cities, and want of bread in all your places; yet have ye not returned unto me; saith the Lord. And also I have withholden the rain from you, when there were yet three months to the harvest etc. v. 6. 7. I have smitten you with blasting and mildew: when your gardens and your vineyards, and your figtrees, and your olive-trees increased, the palmerworm devoured them, yet have ye not returned unto me, saith the Lord. I have sent among you the pestilence after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses, and I have made the stioke of your camps to come up unto your nostrils, yet have ye not returned unto me, saith the Lord. v. 10. The same burden is twice repeated in the verses following, for not returning unto the Lord after two calamities inflicted upon them, distinct from the former, as well for time as quality. The space or distance of time between the first and last of these forewarnings was so long, that many of them which had known the first, or could take notice of it, were dead before the last approached; & most of them, whom the last message did specially concern, were unborn, when the first warning was given. And yet the neglect of it is laid to their charge; & of all these forewarnings or chastisements (beside the desolation of some cities) there is scarce one which hath not been paralleled by the like given to this kingdom long ago. 9 To begin with that which most resembles this forewarning given by the Prophet Micah unto this people, Zion for your sakes shall be ploughed as a field. This was to them a mere monition, for God repented of the plague denounced against them; such was the powder-plot unto us. It was a gentle monition of a fearful judgement. For however such as foretold it were lying Prophets, Sons of Belial, whom no son or child of God was bound to believe, when they threatened judgement, yet the warning which God in mercy gave us by them was truly real. The sepulchres of our Kings were nearer the point to have been more pitifully ploughed, than Sennacherib intended to plough Zion, or the city of David, when in the days of Hezekiah he did besiege it; God's mercy towards us was that time no less, then at any time it had been unto Zion; our deliverance, though not so miraculous, was yet no less wonderful for valuation, than jerusalem's deliverance from Sennacheribs' army, shortly after this forewarning by Micah. But did either warning or deliverance take the same effect with us, as the like had done with Hezekiah and his people? Herein we truly imitate Hezekiah, not so much in the use, which he made of this forewarning, as in his demeanour after his recovery from his sickness, that we do not render according to the reward bestowed upon us. An anniversary thanksgiving was upon our delivery by public authority presently enjoined, and hath since by all sorts of men professing true religion (to the eyes of men) been duly observed. Unto this day young and old, whilst they bless God for his mercies, accurse the malice of such as did project that fearful plague against us: and his curse be upon him that shall think either their practice, or principles whence they inferred or sought to warrant it, can be detested too much. Yet for all this we may detest their practice and religion, yea we may magnify God's mercies towards us, though never too much, yet much amiss. If our acknowledgement of his mercies had been, or were yet sincere and entire; our fear of his judgements ever since that time, would hve held full equipoize with our hatred or detestation of our adversaries mischievous imaginations against us. For the unerring eye of his allseeing providence, and omnipotently steadfast hand, by which he wields the scales of justice, would not have suffered his consuming wrath to come any nearer to us, than we were come unto the full measure of our iniquity. 10 The first thing which then was, or now is to be enquired after, is what were the extraordinary, and special sins, which drew God's judgements so near upon us. These were not the cruelty of laws enacted against professors of that religion which these traitors professed, as they as foolishy as impiously allege; nor was the negligence or connivance of such as were put in trust with the execution of these laws the cause of the judgement then threatened, as some others out of misguided zeal suspect. Of such negligence or omission or of whatsoever else may give any advantage to the adversaries of our peace and religion, there were some positive causes in ourselves, God only knows how many; but of these we cannot but take notice which the Prophet Micah expresseth, or some like unto them, as sacrilege, oppression, and bribery in the laity; Simony and time-serving in the Clergy; luxury, profaneness, and hypocrisy in both. Now when the professors of true religion shall give undoubted proof of their constant and impartial zeal against these foul enormities, or for enquiring after the most enormous delinquents in all these kinds; there will be good hope that the laws already enacted or projected against idolatry, against superstition and false religion, shall have their wished success. But suppose that upon the occasion or opportunity, which these idolatrous miscreants had in a manner thrust into the hands of our lawmakers, the suppression of idolatry and superstition throughout this land had been more exact and more complete, then that which Hezekiah, in the beginning of his reign, had wrought in Judah: Was there any probability that those other diseases, which Micah mentions, would have been one jot abated? any likelihood that the most amongst us would not have learned that song or ditty by heart, is not the Lord now amongst us; or the Antiphony unto it, would have been, no evil can come upon us. Other gross exorbitancies usually come within the stroke of the civil sword, and lie open to the execution of wholesome laws: but for snipping this secret hypocrisy, or presumptuous leaning upon the Lord, though in the professors of true religion, the severest execution of wholesome laws, or exercise of the civil sword, hath no force or dint, the cure of this disease properly belongs unto the Divine, and the method to cure it, is contrary to the ordinary course of law or physic; we must break a general custom of this people, and teach them not to rare their affections unto truth by their opposition unto falsehood, not to measure their zeal and love to true religion by their hatred of false religion. These be the very roots of that hypocrisy or presumption, which Micah so deeply taxeth in the state of judah, the chief ingredient in the leaven of the Pharisees. But lest more of this people should slide into an error too common unto many, as if such a reformation of religion, as they affect, would acquit or secure the state and kingdom from all danger of God's threatened judgements; let us here behold the severity and mercy of our gracious God. Mercy, I say, towards us, and severity towards our brethren professors of reformed religion in neighbour nations, whom he hath of late subjected to the enemy's sword, and other calamities of war; for what transgression in particular, he only knows; but surely not for those transgressions, which some out of discontented zeal conceive to be the only cause of his displeasure against this nation, whensoever any cross or calamity befalls themselves; for no man can suspect those foreign Churches, which he hath visited of late, were deeply guilty either of connivance to superstition, or to much favouring Arminianism. However, the righteous Lord by chastising them doth forewarn us to examine and judge ourselves, and if we find no other causes or probable occasions to fear the approach of the like judgements upon ourselves; yet even this alone will in the day of visitation make a great addition to our general account, that we did not humble ourselves with fear and trembling whilst the Lord did humble and correct them, whilst his hand was heavy upon such of our nation as were sent abroad for their succour. Our consciences will one day accuse us (when we shall have occasion to seek the Lord) that we have not for the years late passed besought his goodness with greater fear and devotion, to remove the rod of his wrath from them. But did the Lord in this interim direct no messengers of his wrath unto us within our own coasts? Did mortality and famine only follow the camp abroad, or towns besieged in other nations? The famine, (God's name be praised for it) hath not for many years been either universally spread throughout this land, or extraordinary grievous upon any greater portion of it, and yet hath left so deep impression in some native members of this great body, as may evidently convince the rest of great stupidity in not sympathising more deeply with them. And stupidity or dulness in any member, whilst other suffer, is an infallible Symptom of a dangerous disease, ofttimes a certain prognosticke of death; and he were but an indocile Christian, that could not by those known calamities, which much people of this land have suffered from this messenger, instruct himself, how easy it is for the righteous judge to bring such calamity upon this kingdom by this messenger alone, as would move even the most malicious and cruel enemies that we have had, to bemoan our case, although we were fully assured of a constant peace with all other neighbour-nations, that have any power or ability to annoy us by the sword, or any practice of hostility. Rome in her growth, in her height of greatness, and in her declining days had received many grievous wounds, was subject in all estates to fearful calamities and disasters; yet never in such a lamentable and rueful plight as the famine had brought her to, if we may judge of her inward grief either by her bitter outcries, Vid. plura apud Claudianum initio belli Gildonici. or by the dejected and ghastly dress, in which one of her sons then living hath set her forth. Si mea mansuris meruerunt moenia nasci jupiter auguriis, si stant immota Sibillae Carmina, Tarpeias' si nec dum despicis arces, Advenio supplex, non ut proculcet Oaxen Consul ovans, nostraeve premant pharetrata secures Susa: nec ut rubris aquilas figamus arenis: Haec nobis, haec antè dabas; nunc pabula tantùm Poscimus: ignoscas miserae, pater optime, genti; Extremam defende famem, satiavimus iram Siqua fuit; lugenda Getis, & flenda Suëvis Hausimus, ipsa meos horreret Parthia casus. After a solemn resignation of all claim, title, or interest to all former victories or wont triumphs, she takes upon her the beggar's garb, and becomes an humble suppliant for bread; and for that not in just competency, but in such a measure as might assuage or prevent extremity of hunger; of which she had suffered so much, as she thought would have given full satisfaction either to her ancient and inveterate foes, or to the most malignant of her modern enemies: enough as she thought to have drawn sighs from the barbarous Geteses, or to have wrung tears from the merciless Swab, or to have cast Parthia herself into a swoon, so she might have been a spectator of her rueful and tragical plight: yet all this evil came upon her not by observation; it was not preventible by any forecast or policy besides that which Ezekiah here uses; this would have sufficed so it had been practised in time. But it is not the representation of that which hath befallen others long since, or may hereafter befall ourselves which will so much affect us, as the recognition of that which we ourselves have formerly suffered. It will not then, I hope, be unseasonable to put you in mind, how in these later times whilst neighbour nations address their Ambassadors to to this court, either to condole the death of our Sovereigns, or to congratulate our joy for the happy continuance of royal succession, there still hath come one unwelcome or unexpected Ambassador either with them, or before them, to this people. And however he seem to plead for the grave, yet his message is from heaven, and for our peace; though he find audience for the most part with needy, sick, or dying men, yet his instructions are principally directed to the living and potent amongst us, and the tenure of them is in effect thus, think you that those whom the Lord hath wounded with his poisonous arrows were greater sinners than yourselves, or that they have suffered more than they have deserved? I tell you nay, but except ye repent, ye shall all likewise perish; unless you prepare your hearts to meet the Lord while he is on the way, a greater plague than the plague of pestilence, is coming against you. Yet hath that plague been twice in our memory more fearful, then in the days of our forefathers. To omit that great mortality, which was almost universal throughout this land about twenty seven years ago; The calamities which followed upon the 2d arrival, or return of this Ambassador about 5 years ago did leave a live print or character of that fear, by which the Prophet Amos describes the day of the lord Amos. 5. v. 18. 19 The day of the Lord, saith he, is darkness, and not light, as if a man did fly from a Lion, and a Bear met him, and went into the house, and lean his hand on the wall, and a Serpent bit him. Many fled from the great city, as a man would fly from a Lion, and thought themselves safe, if they could get into a ship for some other port, but sped no better than if they had met with a Bear, death being as ready, as they were, to embark itself as a passenger for every port, authorized to execute his commission, as well by sea, as by land; others coming to the shore were more harbourless in the wished for haven, then if they had committed themselves to the merciless waves of the sea, which way soever they took, their case was like unto a strike dear, haeret lateri letalis arundo. They could not shift aside from God's arrow, which still took up some vital part for his mark? Some after their arrival in their native soil wandered without companions to support them in their weakness, and lastly died in the fresh and open air, without that comfort which the infected places, from which they fled, might have afforded them: without consorts in their sighs and groans, without such mutual expressions of grief as Sympathy of nature brings forth in the beasts of the field. But amongst the woeful spectacles, which the calamity of those times presented, none me thinks more apt to imprint the terror of God's judgements deeper, then to have seen men, otherwise of undaunted spirits, men whom no enemies looks or brags could affright, afraid to hold parley with their native countrymen that came unto them with words of love and peace, more aghast to embrace their dearest friends or nearest kinsfolks, then to grasp an adder, or a snake. The plague of pestilence is above all other diseases catching, and such as have been most observant of its course, tell us, men of covetous minds or unseasonably greedy of gain are usually soon caught by it, though exposed to no greater, or more apparent visible danger, than others are. The course which this messenger of death observes (if these men's observation of it be true) may lead our conjecture to one special cause why it was sent amongst us with such large commission, surely if in the days of health and peace it had not been usual for one neighbour to prey upon another, and to verify the saying homo homini lupus; the neighbourhood and presence of men of the same nation and profession would not have become more terrible unto others, then if their habitations had been amongst Wolves, or Lions, or other ravenous creatures. But to what end soever this fearful messenger was sent amongst us, the tenor of his message either was not well understood, or is not perfectly remembered. And for this reason his commission hath been renewed of late in the times of our hopes and joy for the continuance of royal succession in a strait line. But God's name be ever blessed, who hath hitherto so tempered his judgements with mercy, that we have more just cause of joy and thanksgiving for the birth of one, then of sorrow for the death of many. Yet let not this, I beseech you, abate our fear of future judgements, or occasion us to think that the Lord either hath repent, or will repent of the evil which he hath so often threatened, whereof he hath given this land and people so many warnings, until we bring forth better fruits of our repentance, than hitherto we have done. That thus we may do, let us pray continually to the Lord, that he would teach us to fear, as Hezekias did, that he would teach us to pray, as Hezekias did. As for him, he is the same Lord still, the same loving Father to us, that he was to judah, and cannot forget to repent whensoever we shall truly turn unto him. Convert us, O Lord, & we shall be converted. IER. 26. 19 And the Lord repented him of the evil which he had pronounced against them. Thus might we procure great evil against our souls. THIS is the resolution of a controversy, debated from the beginning of this chapter, unto this place, between the Priests, & the Prophets, and the people, and the Princes of the land; whether the Prophet jeremy were to be put to death, for saying the Lord would make his temple like Shiloh, and the city of jerusalem a curse to all the earth. The Priests and Prophets contend, that he was to be put to death, and the people at the first concur with them in this bloody sentence, but afterward comply with the Princes, whose verdict was, that he was not worthy to die, because he had spoken to them in the name of the Lord their God. And upon this verdict, the elders of the land give judgement from a ruled case in the Prophet Micah, who had spoken more terrible words against both city and temple in more peremptory manner, than jeremy now had done, and yet not therefore put to death, but reverenced by Hezekiah, as you have it in the beginning of this 19 verse. Did Hezekiah king of judah, and all judah put Micah at all to death? Did he not fear the Lord, and besought the Lord? Now if the solemn practice of so good a King as Hezekiah was could not move them, yet the happy success of his practice should in reason allure them, to deal more mildly with jeremy, then was intended by them. For upon Hezekia's prayers, and repentance, the Lord repented him of the evil which he had pronounced against jerusalem, and Zion: and when they further add, thus might we procure great evil against our souls, they imply thus much, that if this present assembly do not repent of their ill intentions against jeremy, the Lord would not repent of the evil, which by his mouth he had pronounced against them. The points which offer themselves to be discussed are but two. The first, in what sense God is said to repent. The second, in what case it is said, that God will not repent, or that he is not as man, or the son of man, that he should repent. Deus tunc poenitere dicitur, quando non facit aut quod minatur, aut quod permittit. God as some give out, who take upon them to resolve this point, is then said to repent when he doth not effect the evil which he threateneth, or the good which he promiseth. All this is true; yet no true definition, no just expression of repentance; either as it is appliable in Scripture to God or man. Most true it is, that whensoever God is said to repent, it must be conceived, that he did not effect either the evil which he threatened, or the good which he promised: But it is not reciprocally true, that whensoever God doth not bring that evil of punishment to pass, which he threateneth, it is rightly said or conceived that he did repent. A loving father may sometimes threaten to chastise, sometimes promise to reward the son whom he loveth best; and yet not be truly thought to repent, albeit he neither chastise, nor reward him: For he may thus mingle threatenings with encouragements, with purpose only to try his present disposition. Thus we read that God, who is a most loving father to mankind; did command Abraham to sacrifice his only son Isaac, whom he loved. This was a threatening command, at least in respect of Isaac. Now albeit the Lord did withhold Abraham's hand from executing this command: yet do we not read, nor is it to be conceived, that God did repent of that which he gave Abraham in charge. The reason is because he charged Abraham thus to do, not with purpose to have Isaac then presently sacrificed, but only to try the sincerity and strength of abraham's ' faith, and obedience; and by this trial to gain his assent unto the offering up of the seed promised from the beginning of the world, which was from this time irreversibly ordained to be the seed of Abraham. For seeing God from the beginning had determined to give his only son for the redemption of man, it was his good pleasure to confirm this promise by oath unto a man, that was ready to offer up his only son in sacrifice unto God, and Abraham from this very intended work as S. james tells us, was called the friend of God: the promise made to our first parents was now accomplished by way of contract, or covenant betwixt God and Abraham that the son of God and seed of Abraham should be offered up in sacrifice for a blessing unto all the nations of the earth. This being the end or purpose of God in commanding Abraham to sacrifice his only son Isaac in whom his seed was called, there is no semblance of repentance in God, although he did withhold Abraham's hand from doing that which he had commanded him to do. They therefore come nearer unto the meaning of the Holy Ghost in this particular expression, who tell us that Deus tunc poenitere dicitur, quando non facit quod facturus erat. God is then said to repent when he doth not that which he was about to do, or that which he intended or purposed to have done. For without a revocation or reversing of somewhat seriously purposed or intended, there can be no true notion of repentance whether in God, in man, or Angels. And this notion, or expression of repentance as it is attributed unto God in scripture, we have expressly delivered by the Prophet jeremy. Chap, 18. from v. 7. to the 11. At what instant I shall speak concerning a nation, and concerning a Kingdom to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it: if it do evil in my sight that it obey not my voice, than I will repent of the good wherewith I said I would benefit them. This general to my observation was first drawn into a rule or doctrinal form by the Prophet jeremiah; yet the truth of the former part of it was experienced long before in the men of Nineveh, though contrary to the mind and expectation of the Prophet jonas, not out of a nescience of this rule, or Gods usual dealing with men, but out of a particular dislike, or discontent, that the sentence, which God had commanded him to pronounce, should not be put in execution. The sentence was, yet 40 days and Nineveh shall be destroyed jonas 3. v. 4. This solemn proclamation the Lord did dictate unto him as it is. v. 2. Did the Lord thus speak to try the Ninevites disposition only, had he no intention or thought, as the Prophet jeremy speaks, to overthrow, or destroy the city? Certainly the Ninevites did think he had; and yet this their thought or opinion is commended unto us by the Holy Ghost under the style, or title of belief, for so it is said v. 5. The people of Nineveh believed God. Wherein did they believe in him, or what did they believe of him? Surely they believed, in the first place, that he meant as he spoke, that he had a purpose or intention to destroy them. They knew their sins had deserved no less, and they believed that God was a just God, to inflict upon them what they deserved; but they believed withal, that he was a God of mercy, and forgiveness; and out of this fear thus tempered with hope, they address themselves to become as capable of his mercy, as they had been of his justice. For so it follows, that the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth from the greatest of them even unto the least of them; and thus they did both by the King's royal command, and example: an admirable resolution in a heathen King, a practice more Orthodoxal than was the doctrine of the Priests or Prophets, which questioned jeremiah, for saying the Lord would make his Temple like Shilo, unless they did speedily repent. But what was the issue of the Ninevites repentance? God, saith the text, saw their works, that they turned from their evil way, and God repent of the evil that he had said that he would do unto them, and he did it not. v. 10. Did he then but say that he would do this evil unto them, without any thought or purpose to do it? if he had but only said it, and not meant it, he could not be truly said to repent him of it; his saying supposeth his intent or thought, for he said it solemnly, and publicly, not tentatively, or by way of trial only. But if God had a serious will or purpose to destroy Nineveh at this time, and destroyed it not, how is it true which the Psalmist saith, that he doth whatsoever he will in heaven and in earth? So that if it be true what we have before delivered, we shall be thought by some, to admit either some defect in his power, or some alteration in his will. Thus little children, by turning long round, imagine that the Globe of heaven and earth runs round with them, until their brains be settled: And men of riper years (unless their understandings correct their fancy) conceit that towers and steeples, with the shores, whereon these or other edifices stand, do move from us, whilst we swiftly pass by them, or from them. But to think there should be any change in God's will, because many things which he seriously willeth are not effected, is an error a great deal more gross, then either of the former: For all the change is in the object of his will, that is, in the things willed or niled by him. The answer to this objection, or discovery of this fallacies original, was most acutely made, and punctually delivered by the schoolmen long ago, aliud est mutare voluntatem, aliud est velle mutationem; It is not all one for God to change his will, and to will a change in things created by him. God never changeth his will, it always is as his nature is, absolutely immutable, or, as our Apostle speaks, without shadow of change: yet by one and the same unchangeable will, he may, and doth will variety of changes, diversity of alterations, in the things willed by him, or in the sentences denounced by his Prophets in his name. He worketh all things by the council of his will, and as Saint Gregory saith, nunquam mutat consilium, his counsel doth never change or alter; saepius tamen mutat sententiam, his unchangeable unalterable counsel may work a change in all things besides itself. It was his just will seriously at this time to destroy the Ninevites, and this his will or purpose we will conceive to be more unchangeable, more immovable than a rock of Adamant: and Nineveh, whilst she continued her wont course in sin, was like a ship before a full wind, which had outsailed her watch, whilst the Mariners slept; & by this error ready to dash against the immovable rock of Divine justice; had not her Pilots, & governors (awaked out of their sleep upon the Prophet jonas summons) tacked about, and directed their course another way. If whilst we acknowledge Gods will to be most unchangeable, we consider it withal to be a most complete and most constant rule of equity and goodness, qua talis; it will most necessarily follow, that even in this respect it is a rule most complete, and most unchangeable, it must have one award for Nineveh raging with cruelty and oppression, another for Nineveh turning from the violence that was in their hands; one doom for Nineveh wallowing in drunkenness, riotousness, and uncleanness, another for Nineveh watching, washing herself with tears, fasting, and sitting in ashes covered with sackcloth. One sentence for Nineveh polluting herself with pride of heart, with perjury and blasphemy; another for Nineveh humbling herself under the mighty hand of God with fasting, devoutly calling upon his name with tears and supplications. For albeit God knoweth all things, as well things to come as present, and doth nothing otherwise than from eternity it was determined to be done; yet even this we know was determined from eternity, that every man in every nation should be rewarded, not according to the identity of their persons or place, but according to the diversity of their ways, to the variety of their works. Though Rocks in the sea be immovable, yet we easily conceive how the distance, or aspect betwixt them and ships, which sail to and fro, doth vary every moment, whilst the ships are in motion. Conceive then Christ jesus to be, as he truly is, the immovable Rock of our salvation, but withal a living Rock, and an allseing rule, and it will be easier to conceive how the doom or sentence from eternity awarded to every man's actions doth hourly change either for quality or degree, as men do change their course of life, whether from good to evil, or from evil to good, from good to better, or from evil to worse. So then Repentance in these Ninevites did import not only a will of change, but a true change in their wills and affections. They turned their delight in sin, into sorrow for sins past, and good resolutions not to transgress so again. Repentance in God importeth only a will of change, nor is it the will of every change, but a change of the doom or sentence denounced, which the Scripture calls repentance in God. And here I should have set a period to the first point proposed, did not some men question, whether that belief wherewith the Ninevites are said to have believed God, were a true belief, or an act of saving faith? however, such it was, as did save them from present destruction, but so it might be in some men's judgements and yet be but a temporary historical faith. For how could they pray in faith according to the Apostles rule, seeing they doubted whether God would show mercy upon them, or no; For so much seems to be included in the resolution. v. 9 Who can tell if God will return and repent, and turn away from his fierce anger, and we perish not. Now thus to doubt, may seem to argue that their prayers were not of true faith. But these two sacred maxims (whatsoever is not of faith is sin) (whatsoever is done with doubt or scruple is not of faith) are oftener wrested, sometimes to abet presumption in respect of God, sometimes disobedience towards his vice-gerents, than any other maxims in sacred writ beside. For this present, the limitation of them is briefly this. Whensoever the doubt, or controversy stands betwixt a man's belly, or purse, and his soul, or conscience, the Apostles rule (whatsoever is not of faith is sin) is universally true, whosoever doth any thing for his belly, or purse, or matters of such temporal consequence, which he probably doubts, may wound his soul or conscience, his action or choice is not of faith, is truly sinful; In other cases he that intends to do much good, must resolve to do many things whereof he cannot but doubt, whereof he cannot be resolved but by the event or success, yet not sin. Thus these Ninevites were uncertain or doubtful, whether the Lord would repent or no, of the evil threatened against them, and yet notwithstanding this doubt, they did well, exceeding well, to fast and pray that he might repent; and in thus doubting and thus doing, they declare not their works only but their divinity to have been much better than theirs who condemn the like actions of heathen men for sinful, because their persons were not sanctified by saving faith. As for these Ninevites they had a true notion of that truth which the scripture teacheth, to wit, that as God is often said to repent, so some special cases there be in which he doth not, in which he will not upon any terms repent, and of which the Prophet's saying is most true, He is not as man, or the son of man, that he should repent. And such, for instance, was the case of Saul, the first King of Israel, in the issue, though not from the beginning of his reign, or from that point of time wherein God revealed that branch of his will to Samuel 1. Sam. 15. It repenteth me that I have set Saul up to be King, for he is turned backward from following me, and hath not performed my commandments. And he that turns his back from God's commandments, shall be sure to meet his judgements in the face. But this heavy sentence against Saul (as it there followeth) grieved Samuel, and he cried unto the Lord all night, but his cries were not heard, for so it follows v. 35. that Samuel came no more to see Saul until the day of his death, nevertheless he mourned for Saul, and in the 1. v. of the 19 chap. Samuel is expressly forbidden to mourn for Saul: and if he might not mourn for him, he might not pray for him. A lamentable case that so great a Prophet, so good a man as Samuel was, might not pray, might not mourn for his sovereign Lord, whom by God's special command, he had anointed, but the cause is intimated v. 28. 29. For when Saul by seeking to hold the Prophet from departing from him, had rend his coat, he returns this heavy message unto him, The Lord hath rend the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou: and also the strength of Israel will not repent for he is not as man that he should repent. And Samuel had no reason to mourn for him, or to pray to God for reversing this sentence, after he knew the Lord would not be entreated to recall it. But here the Aliens from the common weal of Israel, or men of jultans' disposition would object, is the God of Israel no otherwise affected towards his people, towards Kings of his own making, than the Gods of the heathen (whom ye despise) were towards kingdoms or Monarchies which served them? Doth he give his people just cause to complain of him as the heathen Poet did of his Gods, when he saw Rome so rend and torn with civil wars, that it could not long stand. Heu faciles dare summa Deos, eademque tueri— Difficiles! Will the strength of Israel advance a man to a kingdom which never sought it, but had it put upon him whilst he was seeking his father's Asses? And will he not be entreated to keep him in it after long possession, after many adventures of his body, and effusion of his blood for supporting it? Will he repent of the good which he had purposed to do for Saul, and will he not repent of the evil which he had denounced against him? Thus uncatechised flesh and blood, or men not instructed in the ways of God would repine. Now it were an easy answer to say, that God did thus peremptorily deal with Saul because it was his absolute will to depose him and to choose David in his place. But this or the like answer would make a foolish heathen stark mad, and move a man that hovered betwixt heathenism and Christianity to fall quite from us: whereas we are bound by the Apostles rule to give no offence not only to the Church of God, but neither to the jew nor to the Gentile; whereas this answer gives just occasion of offence to them all. For sure the scripture is plain, and I think no Christian will (in the general) deny, that Saul did at this time much better deserve to be deposed, than either he or David did to be elected King; his sins were the meritorious cause of his rejection, but what sins in particular is not so apparent. Saul, as some ancient interpreters observe, was once little in his own eyes, and then he was a great man in God's sight, but he grew great, exceeding great in his own eyes, and the greater he thus grew, the more he waned in God's favour, whose eternal will, and pleasure is to give grace unto the meek and humble, and to resist and bring down the proud. All this is true, but too general to give satisfaction to the doubt proposed: For God doth never so peremptorily reject any lawful Prince as he did Saul without hope of repentance, or reversing the sentence denounced against him, unless it be for some excessive multitude or full measure of sin, or for some ominous, or prodigious sins. We read only of two remarkable sins committed by Saul before his rejection, the one was for offering a burnt offering, and for his intendment to offer a peace offering before Samuel came unto him. 1 Sam. 13. 19 & 20. And for this transgression Samuel saith unto him v. 30. Thou hast done foolishly, thou hast not kept the commandment of the Lord thy God which he commanded thee: For now would the Lord have established the kingdom upon Israel for ever. Saul then had Gods promise before for the continuance of his kingdom. But of this good truly intended to him the Lord from this time reputes, as it follows verse 14. But now the kingdom shall not continue. Yet upon this fact it is not said, that the Lord would not repent of the sentence denounced against him. But what was Saul's folly in all this; or was it any? for as it is said v. 8. he tarried there seven days, according to the set time that Samuel had appointed. It was not so great a folly for Saul being a king to stay no longer, as disrespect in Samuel not to come within the time appointed: was it not more fit that the Prophet should stay for the King, than the King for the Prophet? The text is plain that Saul stayed seven days according to the set time that Samuel had appointed, but it is not so plain out of the text, nor is it any way probable, that these seven days were observed by Saul in that season, or to that end which Samuel had appointed. Two good interpreters, Rupertus & Angelomus and ancient in respect of our times, have observed an amphibology in samuel's words, and it was Saul's folly to make choice of the sinister or wrong sense. The words you have now written, yet not written but spoken then by Samuel chap. 10. v. 8. And however the Hebrew text, as it is now pointed, but especially the Latin and the English, do cast the sense of samuel's words that way which the objection supposeth, yet the matter itself, and other circumstances sway the other way, in excuse of Samuel, and aggravation of Saul's folly. Thou shalt go down before me to Gilgal, and behold I will come down unto thee to offer burnt offerings, to sacrifice sacrifices of peace offerings. And here they make a pause or full sense, and begin another at these words, seven days shalt thou tarry till I come to thee. But the original will bear another sense, retaining the self same words, only altering the pause or point, as thus, Thou shalt go down before me to Gilgal, and behold I will come unto thee to offer burnt offerings, and to sacrifice the sacrifice of peace offerings for seven days: and then begin the second clause thus, thou shalt tarry till I come to thee, as if he had said, see in any case thou tarry till I come to thee, and show thee what thou shalt do. Samuel it seems went in the mean time to ask counsel of the Lord as being not himself fully instructed in this great business which he was towards. If Saul did usurp the Priest's office in offering sacrifices upon pretence of samuel's stay, this was prodigious. If he took upon him only to appoint the time for the sacrifice or supplication, designing some Priests for exercising the sacred function, this was a great deal too much, more than mere folly; for all this was by God himself reserved for Samuel who was the interpreter or spokesman betwixt God and Saul. The sacrifice, no question, was a public and solemn sacrifice, such as Solomon made at the consecration of the Temple, whose solemnity lasted full seven days: and it is probable that this present solemnity which Samuel had appointed, was the consecration of Saul, or establishing him in his kingdom, had he not foolishly wronged himself by trenching upon the Priests, or the Prophet's function, or upon both. But whether these mentioned, or some others, or these with others were the principal branches of Saul's folly, certain it is, that neither any of these, nor all of these did make his doom to be inevitable, or his deposition irreversible. For though Samuel upon notice of this his folly did foretell that God would give his kingdom unto another, yet he did not expressly add that the Lord would not repent him of this evil denounced against him: and this addition being not made, the sentence was liable to the ordinary rule of interpreting Gods threatenings jer. 18. Saul by repenting of this folly might have been capable of that pardon, whereof he made himself altogether uncapable, by his second more gross and more stupid transgression of God's commandment. What was that? His indulgence towards Agag and his people. Is it then an unpardonable sin in Christian Princes to show pity unto heathenish or idolatrous Princes, whom God hath given into their hands by victory and battle? No. To gather such general doctrines or uses, from particular instances in scripture, as some have done from Ezekiah's demolishing the brazen Serpent, or from ahab's suffering Benhadad to escape with life, is but the Symptom of distempered zeal, misled by ignorance. Nor will it follow, because Ahab was more remarkably and more severely punished for suffering Benhadad to escape with life, than he was for putting poor Naboth to death; that therefore this slaughter was a less sin in itself than the other. For we read that Ahab repented him of his unjust and cruel dealing with Naboth: but so he did not of his other folly in suffering Benhadad to escape with life: and for this reason God repented him of the sentence denounced against Ahab by Elias: So did he not repent of that other sentence denounced by another Prophet, because thou hast etc. However, this was not all wherein Saul was faulty; though foully faulty in all this, more faulty in sparing Agag, than Ahab was in sparing Benhadad; For God had expressly commanded him utterly to destroy Amalek not sparing man or beast. But so the the same God commanded the Israelites to destroy the Canaanites, yet their sin in entering league with the Gibeonites was not equivalent to Saul's transgression; for the condition of Amalek and the Kings was much worse than the condition of other heathens, more uncapable of pity from the Israelites, than the Amorites or the Hittites were. For God had denounced hostility against this people by solemn oath Exod. 17. v. 15. 16. And Moses built an altar and called the name of it jehovah Nissi, for he said, because the Lord hath sworn that the Lord will have war with Amalek from generation to generation. Now the Amalekites being thus solemnly declared to be God's enemies in so high a degree, the Israelites were bound to wreak his foe-hood against that Nation. Nunc, olim, quocunque darent se tempore vires. When Saul was made king of Israel, to fight the battles of the Lord, and at this time expressly enjoined to destroy Amalek, his sin in sparing Agag and the cattle, was a sin of like nature, as if a judge or sworn magistrate, being put in trust to do justice in a particular, unto which his sovereign Lord had peremptorily and determinately sworn, should upon bribe or other sinister respects neglect his duty, and make his master (as much as in him lay) forsworn. And for any inferior judge thus to do, deserves more bodily deaths then one. It would be disloyalty for his dearest friend to sue for his pardon. It is a most Catholic rule in Divinity, of which the Heathens had an engrafted notion, the ancient jews an undoubted tradition, and the use and doctrine of it unanimously received by primitive Christians, that wheresoever we find either matter of blessing or matter of cursing denounced by oath; there the sentence is irreversible, God will not repent. We see the rule first experienced in those murmuring Israelites to whom God had sworn, that they should not enter into his rest. For though they repent of their folly, and besought God with tears that he would revoke his sentence, offering their service (which before they had neglected) for conquering the land of promise, yet the Lord would not hear them, and, which is more remarkable, he would not hear Moses in this particular for himself, because he was involved as an accessary in that sentence, for he spoke unadvisedly on their behalf. So Moses himself doth testify Deut. 3. v. 23. etc. And I besought the Lord at that time saying, O Lord God thou hast begun to show thy servant thy greatness, I pray thee let me go over and see this good land which is beyond jordan and that goodly mountain Lebanon. But the Lord was wroth with me for your sakes, and would not hear me; and the Lord said unto me, let it suffice thee, speak no more unto me of this matter, get thee unto the top of Pisgah and behold it with thine eyes: for over this jordan thou shalt not go. So then God repented him that he had made Saul King over Israel, because he had the Kingdom only by mere promise, not by promise confirmed by oath. But God would not repent of his deposition, nor reverse his sentence, because Saul by his preposterous indulgence unto Amalek (Gods sworn enemy) did by this fact incur the sentence of deposition by oath; and more deeply participate with the Amalekites, than Moses had done with the Israelites, whom God had cut off by oath from entering into the land of Canaan. I hope I shall not be thought to flatter men, whilst I bless the name of our glorious Lord, for setting a King over us, as far from Saul's or Ahab's disposition as they were from the disposition of king Hezekiah, & for giving him a people nothing so untoward, either towards God, or him as the murmuring Israelites were towards God & his servant Moses. But whatsoever hath been said, or is written concerning the Kings of Israel or judah, were written for our instruction, whether Prince, or people. The most immediate use of the point last discussed concerns great Princes, and their followers: their followers thus far, that they never solicit or importune their sovereign Lords, or in case they do, it deeply concerns Princes, not to suffer themselves to be wrought by any solicitation, or importunity, to favour any cause which stands accursed by God's eternal law, not to take the persons of any men into their protection whom the supreme judge hath exempted from his; not to patronage any, whom the law of God and man, have designed unto utter destruction. For by doing such bodily good to prodigious malefactors, they shall procure, as my Prophet speaks, great evil unto their own souls. Evils at least temporal unto themselves and to their people, of which the Lord will not repent. For where such favour is shown unto men, or rather where favour and pity is showed unto such men as God is thus highly displeased with, there can be no true fear of the Lord. In whomsoever that fear is, it is predominant and will command all other affections, whether of hope or fear, whether of hatred, love, or favour to men. Unless such fear of the Lord be first planted in their hearts, no Prince, nor Potentates, no state or Kingdom can justly pretend to this blessing which Hezekia's prayers obtained. For he first feared, and then besought the Lord before the Lord repented of the evil which he had pronounced against him, and his people. Now it is our hope & assurance that God will repent of the evil denounced, which makes our fear of him or of his judgements, to be a filial, not a slavish fear. For no man can fear God with a true filial fear, but he that apprehends him as a loving father, and one as is sorry for our aflictions, one that delighteth not in the punishment of his sons or servants but in their repentance, that they may become capable of his fatherly mercy, or loving kindness. With thee there is mercy, (saith the Psalmist) therefore shalt thou be feared. Why? doth any man fear God's mercies more than his justice? No. This was no part of the Psalmists meaning: We fear his judgements in and for themselves and as they bring evil upon us. We fear God himself for his mercy, we are afraid to offend him if we be his children because he is merciful, and because the greatest evil which any man can procure unto his own soul, is to deprive himself of his mercy, who is goodness itself, the sole fountain of all the good which can be derived unto us. Or it may be a further part of the Psalmists meaning, that it was our apprehension or belief of his mercy, which keepseth our fear, whether of him or of his judgements, within his proper sphere, or limits, as if he had said, with thee o Lord there is mercy, therefore shalt thou be feared, hated thou canst not be by such as apprehend or believe thy mercies; whereas fear of judgements or perpetual punishments, unless it be tempered with hope of mercy, runs out of his wits, and running beyond its bounds always ends in hatred. It is not possible either for that man not to love God, which truly believes that he hath mercy in store for all; or for that man not to hate him, or at least not to occasion others to hate him, which is persuaded that he hath reserved judgement without mercy to some men, as they are men; or that he hath destinated them to inevitable destruction before he gave them life or preservation. To be thus persuaded argues an uncharitable disposition, as well towards God, as towards men: and from both root and branch of this error, from all such heresies, hatred, malice, and uncharitableness good Lord deliver us, that are thine heritage, thy whole Church, especially this land and people. A TREATISE CONCERNING THE SIGNS OF THE TIME, OR GOD'S FOREWARNINGS. CONTAINING The sum of some few Sermons delivered partly before the King's Majesty partly in the Town of Newcastle upon Tine. OXFORD, Printed by LEONARD LICHFIELD, An. Dom. 1637. LUK. 13. 5. I tell you nay; but except ye repent, ye shall all likewise perish. THe words contain an emphatical negative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the emphasis of the negative doth infer a vehement affirmative, though conditional, or exceptive; but except ye repent, ye shall all likewise perish. Besides the grammatical emphasis, or vehemence, the same words are twice repeated by him who used no tautologies, by him whose nay was nay, and whose yea was yea and Amen. The ingemination of the same sentence was from two several occasions: The one given to our Saviour; the other taken by him. The occasion given ye have v. the 1. There were present some that told him of the Galilaeans whose blood Pilate had mingled with their sacrifices. Who these Galilaeans were, and what was their crime, is no where (to my observation) registered in particular; probable it is, that they were the relics of judas of Galilee his Sect, of whom we read Act. 5. 37. This man, as Gamaliel in that place relates, rose up (that is in our language, did rebel) in the days of the tax enjoined about the time of our Saviour's birth, and drew much people after him; and though he perished, and all, even as many as obeyed him, were dispersed: yet, his sect, or opinions died not with him: for as josephus that great jewish Antiquary tells us, he left two sons which maintained his doctrine after his death, and these Galileans here mentioned were, it seems, their disciples; and their crime, mutiny, or attempt of rebellion. With what intentions the relaters of these news did interrupt our Saviour in his serious discourse unto his auditors, he best knew. However, res ipsa includebat dolum. With what intention soever they came unto him, the relation itself, before such a multitude, was captious: Such as would have put a man but ordinarily wise either to silence, or upon an exigence. If he should have held his peace, this had been a disparagement to the opinion which the people had of his wisdom; and if he were disposed to reply, there seems a necessity laid upon him either of censuring these Galileans for notorious transgressors, or of taxing Pilate of extraordinary cruelty, to condemn these miserable men after such dreadful execution, especially before their countrymen (for such were most of his Auditors, Galileans, many of them perhaps their kinsmen) had been odious. To have taxed pilate's person of cruelty, or this his present fact of injustice, had been dangerous; for it was an act of state. And whatsoever private edge, or spleen this Roman deputy had against these Galileans, that was sure to be backed by public supreme Authority. As for pilate's person, place, or fact, that our Saviour (such was his wisdom) meddles not with; he neither approves, nor disallows it. That these Galileans were grievous transgressors, did justly deserve what they suffered, he denies not. But that they were more heinous sinners than any other Galileans which had not suffered the like punishment, that he firmly denies, in the 2. v. jesus answering said unto them, suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you nay, but except ye repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall all likewise perish. This speech is directed to his ordinary Auditors, who for the most part were Galileans, and our Saviour at the time when this news was brought him, was not in judea, nor in pilate's jurisdiction, but in Galilee or Peria which both belonged to Herod's Sovereignty. But these news-mongers were not Galileans, but inhabitants of jerusalem, and for this reason he takes occasion to put them in mind of as fearful an accident which had fallen out though not so lately, yet within their memory, in jerusalem, admonishing the inhabitants thereof to make better use of it than hitherto they had done v. 4. or those eighteen, upon whom the tower in Siloe fell, and slew them, think ye that they were sinners above all men that dwelled in jerusalem? I tell you nay, but except ye repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall all likewise perish. This ingeminate verdict of our Saviour first against the Galileans, secondly against the inhabitants of jerusalem, as most other of his solemn sentences (if we had the grace, wit, or will to weigh them aright) admit a double sense or importance, and require a twofold consideration. The one as they are prophetical and of more special use. The other as they are moral and of general use. We are in the first place to consider these words now read unto you as they are prophetical. For unless we have a true scale of them as they lie under this observation we shall take their moral meaning either too wide or too straight, and shall continually wander from the meaning of the Holy Ghost in the particular application of them. But some haply will demand what matter of prophecy or of prophecy befitting the Prince of Prophets thus emphatically to utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in no case, as you think of these Galileans, or inhabitants of jerusalem, but unless one and other of you repent, ye shall all likewise perish. Every ordinary minister of God's word may, and aught to preach this doctrine daily to his Auditors, unless they be much better than in most places they are. For such (for the most part) both Priest and people are, that unless they do repent, they shall dye not the death of the body only, but of the soul. Yea, but many thus die which do not perish, and many may perish, and yet not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner that those Galileans, whose blood Pilate mingled with their sacrifices, or those eighteen of jerusalem, upon whom the tower of Siloe fell, and slew them. Now our Saviour's meaning is, that as the end of these few particular men was exemplary and disastrous, so should the end of the Galilean nation, and of the inhabitants of jerusalem without repentance be; a spectacle & astonishment to all the nations of the earth, which should see, hear, & read of it. And to foretell this national disaster so long before was matter of prophecy well befitting the Prince of Prophets. A true document that he had the spirit of prophecy, not by measures, or minute portions, but most full and entire, that he was not only vates futurorum, or praeteritorum, but certus interpres praesentium. For unto all these points the spirit of Divine prophecy doth respectively reach. Moses did declare himself to be as true a Prophet in setting down the history of the creation, and the lives of the Patriarches, as in foretelling what should befall their posterity. So did Daniel in retriving Nebuchadnezar's dream, which had out flown his own memory, as in giving the undoubted interpretation of it. Our Saviour in this place declares himself to be vates praeteritorum, in his most infallible recounting that sad accident in jerusalem without a remembrancer, or any record of it then extant. For however the thing itself was well known to the inhabitants of jerusalem, yet he did not preach upon carantoes. The ground of this his heavenly discourse was not vox populi, but his own infallible knowledge of both these disasters. And both of them were extraordinary signs, or forewarnings unto the jewish nation, and in particular to the inhabitants of the Province of Galilee, and city of jerusalem. Yet signs or forewarnings, whose interpretations none besides the Prince of Prophets could then have given. And his interpretation of them is in brief this, that Galilee should be the prime seat of that bloody war, and jerusalem the centre of all those unparalled calamities, whereat the general signs of the time, and these two particular disasters mentioned in my text directly point, and would strike home without speedy repentance. That both these sad accidents were such as the Latins call portenta, or prodigia, that is in sacred language, peculiar signs of the time, or forewarnings of greater calamities to follow, we gather from the first words of the Chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were some present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in illo ipso articulo temporis, in that very season, or nick of time, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices: What season was that? That point of time, wherein he said unto the people 12. Chap. 4. v. When ye see a cloud rise out of the West, straightway ye say, there cometh a shower, and so it is. And when ye see the South wind blow, ye say there will be heat, and it cometh to pass. Ye Hypocrites, ye can discern the face of the sky, and of the earth, but how is it that ye do not discern this time? Yea, and why even of yourselves judge ye not what is right? And when the pharisees, with the Sadduces came tempting, and desiring him that he would show them a sign from heaven, as it is Math. 16. v. 1. 2. etc. He answered, and said unto them, when it is evening ye say it will be fair weather, for the sky is red. And in the morning it will be foulweather to day, for the sky is red and lowering: O ye Hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times? And albeit his recited speeches Luk. 12. v. 54. were directed unto the people, or promiscuous multitude then present: yet in that multitude there were (no question) some Scribes, which had the prerogative, and portion of the first borne in the title of Hypocrites. Now our saviour's discourse immediately before my text being of the signs of the time, and a tax of his Auditor's dulness, in not discerning them: This unexpected intersertion of those Galileans whose blood Pilate had mingled with their sacrifices whatsoever the news-mongers intended, was indeed no interruption, but rather an illustration of his doctrine; It comes in ' its right cue: and the relators of this sad accident serve his turn as fitly, as the Chirurgeon doth the Physician, by making a visible dissection of that part, on which the other makes an Anatomy lecture. The implication, or importance of the news, thus suited by divine providence unto the point then handled by our Saviour, is in effect, as much as if he himself had said unto his Auditors; If you want other signs of the time to meditate upon, take these two for your theme, the unusual masacre of these Galileans, and the disaster of those eighteen inhabitants of jerusalem, upon whom the tower in Siloe fell and slew them. These are the first drops of God's displeasure against the Nation; but these drops without repentance will grow into a current, and the current into a river, and the river swell into a flood, and the flood into an ocean of public woe, and tragic miseries. The Prophet jeremy long before had taxed their forefathers as more dull and stupid, than the reasonless Creatures, as the birds of the air, for not discerning, or not observing those signs of the time, which did foreshow God's judgements upon them, with the causes which did provoke them, jer. 8. 6. 7. I harkened and heard, but they speak not aright; no man repent him of his wickedness, saying what have I done, every one turned to his course, as the horse rusheth into the battle; yea the Stork in the heaven knoweth her appointed times; and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my people know not the judgement of the Lord. This stupidity or senselessness in man, whether jew or Gentile, whether Christian or Heathen, in thus slighting or neglecting the signs of the time, that is such portendments or prognostiques of God's judgements or calamities, as the very book of nature, or of the visible creatures affords, argues the nature, at least the disposition of men, in whom this stupidity is found, to be farther out of frame then the nature of the birds of the air, or beasts of the field. For they commonly foresee unseaonable weather or storm coming, and seek in time for some refuge or shelter, but so do not men for the most part return to God, who is their only refuge, under the shadow of whose wings, there is only hope of safety; albeit he daily gives them more pregnant prognostics of wrath ensuing, than the disposition of the air doth unto birds or fowls. From these circumstances of the season, wherein these news were brought unto our Saviour, the ensuing discourse must take its rise by these degrees, first, of the peculiar signs of times portending unusual calamities, and of their general use. Secondly, of the manner how this prophecy was fulfilled upon the whole jewish Nation, according to the scale, or model of these two signs upon these few Galileans, and inhabitants of jerusalem. Thirdly, of the moral use, or application of both these signs and predictions. That the preserver of mankind doth always in one kind or other gently, yet seriously forwarn every city, or nation of such extraordinary calamities, as hang over their heads, and without repentance inevitably fall upon them; there can be no better proof than by induction, that is, by the general agreement of Historians whether sacred, Christian, or heathen, in all ages. Of Historians, whose works are entirely extant, or unsuspected to be the Authors whose names they bear, Herodotus is the most ancient, and he hath made up the induction to out hands until his own times, Quoties ingentes sunt eventurae calamitates vel civitati vel nationi, solent signis praenunciari. Extraordinary calamities, whether such as befall cities or peculiar Segniories are always foreshewne by some sign or other. This author lived before Alexander the great, but after Cyrus had taken the city of Babylon; and is quoted by Aristotle, who was Alexander's instructor. I refer his instances or ensamples confirming his former induction of general observation to a fitter opportunity, divers of them being more paralleled to the signs of the times in my text, than any I have read in any heathen Author. In the age next ensuing, the Author of the second book of Maccabees (A man of authentic credit for matter of fact, though not of Canonical authority for his doctrine, or judgement upon matter of fact related by him) hath recorded the like forewarnings, though in another kind, foresignifying the wars that befell the jewish nation by Antiochus, Chap. 5. 2. 3. To parallel these with the like in every age since that time, would be less painful to an ordinary Preacher, then troublesome to his auditors. Matchiavel, a man as free from superstition, or vain credulity, as any other writer that hath been borne and bred amongst Christians, out of his own reading, and experience hath made the same induction which Herodotus did, but somewhat more full. Vt causam facilè confitebor me ignorare: it a rem ipsam cum ex antiquis, tum novis exemplis agnoscere oportet, & confiteri omnes magnos motus, quicunque aut urbi, aut regioni evenerunt, vel à coniectoribus vel à revelatione aliquâ prodigijs aut coelestibus signis praedici ac praenunciari solere. Matchiav. disput. lib. 1. cap. 56. But besides the induction made by Herodotus (whose works I doubt, but know not whether Matchiavel had red) many other instances he brings out of his own observations and experience. But some will ask, what credit is to be given to Matchiavel or men of his temper? Little or none (I must confess) in point of censure or opinion concerning matter of religion or sacred use; But as the testimony of the jew in matter of fact is the most pregnant proof that we Christians can use against the jews themselves, or for confirmation of our religion; so Matchiavels' testimony in matter of fact of this nature whereof we treat is most authentic against the Atheists or men of no religion. For this great Politician was so far from being too superstitious or credulous in this kind, that by his writings many have suspected him to have been rather irreligious, more inclining to Atheism then either to the Christian or jewish nation. And whatsoever in this kind he hath observed, as he himself confesseth, was in a manner evicted or extorted from him by the evidence of truth. The true cause of such prodigious signs or forewarnings he professes he did not know, and we have reason to believe him in this, because he was ignorant of the right end or use of them. But this, saith he, all we of Florence know, that the coming of Charles the vl French King with a puissant army was foretold long before by Jerome Savanorola, and likewise foreshowed by many other signs rife in his times, throughout the Dukedom of Tuscany. Now this divination of Savanorola was not gathered from any politic observation▪ for Charles his attempt was in all politic esteem so incredible and rash that the grave Senators of Venice would give no credence unto the first news of his entering into Italy, until one of their ancients better acquainted (it seems) with that French Kings disposition then the rest, told them that he could more easily believe this rash attempt of that French King then of any of his predecessors. But besides the testimony of Matchiavel for this particular we have the undoubted testimony of Philip de Comtnes that grave and religious Historian, who was then agent for the French King in Italy, and relates this prediction from Savanorola his own mouth, with more particulars than Matchiavel mentions; for he expressly foretold him of that unexpected success which Charles at his first coming did find: but this he foretold with this proviso or caution, that unless the King his master did faithfully execute the work whereunto the Lord of Lords and King of Kings had designed him, he would quickly call in his commission and bring the French armies back again into their own land with disgrace and loss. The event did prove both these parts of this prediction to be most true. This great alteration of state and wars in Italy, as Matchiavel confidently affirms, was likewise portended or foresignified by such apparitions in the air as the Author of the second book of Maccabees in his 5. chap. mentions, that is, by apparitions of great armies of men joining battle over Aretium a Town in Tuscany. The words of the Author of the second of Maccabees before cited are these, And then it happened that through all the city for the space almost of 40 days there were seen horsemen running in the air in cloth of gold, and armed with lances, like a band of soldiers and troops of horsemen in array encountering and running one against another, with shaking of shields, and multitude of pikes, and drawing of swords, and casting of darts, and glitterings of golden ornaments and harness of all sorts; wherefore every man prayed that that apparition might turn to good▪ He instances in another sign or prodigy well known to all in Florence, which did portend or foresignify the death of Lorenzo de Medici's, who laid the first foundation of the present Dukedom of Tuscany in his family, being a man who by his wisdom had preserved all Italy a long time in peace. For a little before his death the roof of their chief Church or Temple took fire from heaven, which much defaced it. The banishment of Petrus Soderinus a great peer and pillar of the state of Florence in his time, and the calamities which ensued thereupon, were likewise fore-signified or portended by the burning of their Guild-hall or Senate-house by lightning or fire from heaven. These examples he brings from his own knowledge, another he brings out of Livy, of one Aeditius an honest countryman, who was warned and commanded by a voice in the dead of night more clear and shrill then the voice of man, to tell their Magistrates that the Gauls their enemies were coming to be revenged upon the Romans. So he concludes his discourse as he did begin it, that whatsoever might be thought of such conjectures or forewarnings, this is most certain by experience that some great alterations always follow upon such signs or forewarnings. As for Herodotus I like his verdict in this kind the better, because he referred this observation of prodigies or signs of the time unto the Egyptian nation, which was the most ancient and most remarkable Kingdom amongst the Heathens. And what reason the Egyptians had to observe these prodigies and signs of the time more than others, both jews and Christians canno: but know or may remember, seeing God had showed such signs and wonders in the land of Egypt as had not been shown in any nation before, such as can scarce be paralleled in any nation since, beside in the destruction of jerusalem, until the day of judgement, or the signs which shall be given before it come. Unto matters related by the Author of the second book of Maccabees if not for his own esteem, yet for S. Paul's or whoever were the Author of the epistle to the Hebrews, we owe such an historical belief as may ground matters of sacred or canonical use or application, because that sacred Author hath given him credit or countenance in his relations of the persecutions of God's people long before his own time, which are not registered by any ancient Author now extant, besides this Author of the second book of Maccabees. 2. Maccab. 7. 7. Heb. 11. 35. They extend an undoubted truth too far, which make canonical scriptures to be the only rule of our belief, as well for matters of fact, as for matter of Doctrine or use. For some matters of fact, though not related in canonical scriptures, we may, and do belief, or know, as certainly, as those matters which are related by sacred historians. We (all of us) as steadfastly believe, and know, that God hath often visited this land with the plague of pestilence in later years, as we do that he visited the land of judah in David's time. Many of us believe or know, that we have been sick, grievously sick; and this we believe and know as firmly, as we believe that Hezekias was sick even unto death and recovered, albeit his sickness, and the plague wherewith judah was visited in David's time are both recorded in scriptures, so are not any visitations wherewith the Lord hath visited either ourselves in particular, or this land and people in general. But though these or the like matters of fact be not expressed in scriptures which are the rule of our faith: yet are the canonical scriptures the only rule of faith, how we ought to demean ourselves, when we are either visited in particular as Hezekias was, or when God's visitation is more general and public, as it was upon judah in the reign of David. But however we may know matters of fact which are present, or which fall out in our times as undoubtedly as we do matters of fact related in scriptures: yet it will be objected, that we may not give the same credit or belief unto any matters of fact done in former times related by Heathen or Christian, by ancient or modern Authors, which we do unto all matters of fact, which have been registered by canonical writers. All this is true, yet unto writers as well Heathens as Christians we may and aught to give, though no sacred esteem or credit, yet an historical or moral belief, as many by profession Christians do not distinctly give unto matters of fact related by sacred writers, or at least unto their censures of them. If all, or most of us could but attain unto such a distinct historical belief of sacred writers as many have of stories related, as well by ancient Heathens as by modern Christians, we would be more religious, or less irreligious than for the most part we are. Briefly, though to believe as much concerning the signs of the times as the Heathens did, though to make as good or better use of them than they did, be not sufficient to acquit us from ruin and destruction foresignified; yet not to believe as much as they did, not to make so good use as they did, not to be so much affected with them as they were, is enough and more than enough to condemn us, enough to bring that ruin or calamity, which they portend or foresignify inevitably and in full measure upon us. Unto these observations of Herodotus and Matchiavel I only add this one, that the greater the alterations or calamities be which are thus foresignified, or portended, the greater commonly, and more strange the prodigies be which foresignify them. The more sudden the blow, or the fewer the forewarnings be, the more express, & punctual they are. Two instances for this present shall suffice, exhibited a little before, or in the time wherein Matchiavel wrote. Both forewarnings were given Viuâ voce, by the voice of men, but of men which no man present knew, either whence they were, or whither they went, after the delivery of their message. The one unto james the fourth, then Lord and King of our now sister nation. The apparition and message was so strange that the learned Historian from whom I have it professeth, he should hardly have believed it, unless he had heard it from a man far from lying and coining of news, as from Sr David Lindsey that famous King at arms, and Knight of the Mount. Hac belli denuntiatione in Scotiam prolata dum ad excercitum proficiscens rex Limnuchi vespertinas in Aede sacracantiones (ut tum moris erat) audit; senex quidam ingressus, capill● in rufum flavescente, ac in humeros promisso, front in calviciem glabre capite nudo, veste longiusculâ cyanei coloris amictus, ac linteo cinctus, caetero asp ectu venerabilis, is regem quaerens per turbam obstantium penetrate; u●i ad eum accessit rustica quadam simplicitate, super solium, in quo rex sedebat innixus, Rex, inquit, ego ad te sum mèssus ut te admoneam ne quo instituisti progrediaris, quam admonitionem si neglexeris, non erit è retuanec eorum qui te camit abuntur: praeterea praem●nere sum iussus, ne mulierum familiaritate, consuetudine, ac consili● ut aris, secus verò si facies & damno & ignominy tibi res erit. Haec locutus turbae sese immiscuit: nec eum, precibus finitis, rex eum requireret, usquam comparuit: quod eo magis mirum est visum, quod eorum qui propiùs astiterant atque eum observabant, avidi ex eo multa sciscitandi, nemo eius discessum senserat. In iis fuit David Lindesius, Montanus; homo spectatae fidei & probitatis, nec a literarum studiis alienus, & evius totus vitae tenor longissimè à mentiendo aberat, à quo ni●i ego haec, uti tradii, accepissem, ut vulgatam vanis rumoribus fabulam, omissurus eram. And it is no wonder if this forewarning were so unusual & strange, seeing the calamity which through the neglect of it, was so great, as this famous Herald in his writings complains it could not be paralleled in any nation besides the Egyptian, for the loss of the Prince, and so many Nobles in one day: But though the blow was for the present terrible, yet, God be praised, the wound was not incurable; Forsan & has venturus amor praemiserat iras. The wound, or breach was at that time the wider, that the cure, or close of it might be the sweeter; and let him perish that seeks any other use of the ancient foehoods, betwixs these two neighbouring nations, than the settling of such love, and peace betwixt them, as becometh dearest sisters. Let no other emulation possess Nobility, Gentry, or Commonalty of either Kingdom, besides true zeal in God's service, and loyal obedience to his Vicegerent, their joint Lord, and sovereign. If the former relation of that famous Knight, and Herald might seem strange to any for the present, Amongst other writers of those times see that noble French Historian, Martin Fumèe Lord of Genillè. their diffidence, or incredulity might have been sufficiently convinced by an apparition, and forewarning far more strange, exhibited within twelve or thirteen years after, unto the State, or Court of Hungary. The King being at dinner, Histor. Hunger. lib. 1. pag. 32. the gates of his Castle being shut (as the custom was) a certain ghost, in form, and shape of a man, evil favoured, with crooked legs, came halting, and knocks at the gate, and with a loud shrill voice desired to speak with the King, to acquaint him with things which nearly concerned both the good of himself, and of the Kingdom. His speeches at first being not heard by the guard, who were at the gate (as it is the use in Princes courts) he cried louder, and with a horrible voice demanded again, whether they gave the King notice thereof. In the end, certain of the company being moved by the importunity of this deformed Ghost; they demanded of him what he would have, but he replying said, he would not reveal his secrets to any but to the King. This message was presently carried to the King, who understanding thereof; sent unto him one of his servants, in the best and richest apparel, and one who was next himself, feigning that he was the King, commanding him to inquire what this fellow would say. This messenger coming before the Ghost, and ask him in private, what secret he would impart unto him, the other denying that he was King (but came disguised to abuse him) with a high, and loud voice he said, that since the King would not hear him, he should shortly perish. And so shortly he did with the loss of a great part of the Kingdom of Hungary not recovered by Christians to this day. But it is time to come to the use, which the Hearthens did, and the Christians ought to make of the special signs, or forewarnings, of what kind soever they be. Of the Heathens, some in most ages did utterly contemn, or scorn all presage from the signs of the time, some not so ill disposed, did slight them, others took them into serious consideration, but for the most part made no right use of them, did grossly err either in practice, or opinion. The ancient Romans had an accustomed presage of success in battle, by the eating of birds, kept for that purpose. This kind of presage was so far contemned by Clandius Pulcher general for the Romans in the first Punick● war, that when the sooth sayers had dissuaded him from giving battle to the Carthaginians that day, because the birds would not eat, he commanded them to be cast into the sea, to see if they would drink or no: But the ill success, which was conceived to follow upon this contempt, did cause the Senate to call in his commission, and choose another general in his place. Howbeit this kind of presage, I take it, was no sign of the time, or forewarning exhibited by the true God, but rather effected by superstitious men. However; the contempt, or scorn of superstition, or blind devotion, unless it spring from a sincere, and well rooted love to true religion, is much worse than superstitious, than idolatrous practices. Many instances are extant in unsuspected Authors, that the irreligious contemners, or scorners of false Gods have been remarkably plagued, not by those supposed Gods, whose service they neglected, but by the true and only God, who is the just revenger, as well of Atheism, and irreligion, as of superstition, and idolatry. But the Emperor Vespasian, though an Heathen, was in his way devoutly religious, and though no contemner, yet a slighter of the prodigies, and signs of the time. For when amongst other presages remarkable of his death, notice was given him of a comet which then appeared; he bid the relaters deliver this message to the King of Parthia, Ille comatus est, ego autem calvus; seeing the King of Parthia did wear long hair, it was most likely, that this blazing star, or ●rinita stella, as the Romans call it, should portend his death rather than the Emperor Vespasian's, who was bald. But the course of destiny as the Heathens upon this observed could not be diverted by jerkes of wit, for Vespasian died before the extinction of this comet, and the King of Parthia outlived both: Vespasian perhaps might have lived the longer, if upon these summons, or forewarnings, he had betaken himself to his prayers, as Hezekiah in like case did, or said in his heart unto the divine power, which gave him those summons, as David in like case did, Behold here am I, do with me as it seemeth good in thy eyes. But error in opinion concerning the use of the these forewarnings was usual to the more ingenious, and devoutest sort of heathens, which did carefully regard them. Thus far they are to be commended, in that they thought these forewarnings to be sent by the Gods, or Divine powers as tokens or pledges of their good will towards men, some of them expressly say they were sent from the God, not from the Gods, from coelest●●umen, not from c●●lesta numina, from the power of heaven, not from heavenly powers; wherein did these men fail, or err? In this specially, that albeit they did not suspect the Divine power either of hatred, or want of good will towards men, yet they thought rate, and destiny were stronger than this Divine power; that the miserable calamity, and success which did commonly ensue upon such forewarnings could by no means possible be either prevented, or averted, hence was that or the like exclamation, Heu vani monitus, Silus frustraque morantia parcas Prodigia; Italicus. heu superi fatis certasse minores. But this was the speech of a Poet, and Poets take liberty to be passionate in expressing the dispositions, or opinions of men in their times. Yet a most sober, most ingenuous Roman writer is more express to this purpose in prose. C●: etiam Pompeium jupiter omnipotens abunde monuerat, Valerius Maximus. nec cum C. Caesare ultimam belli fortunam experiri contenderet. He speaks not of the Gods in general, but of one God, whom he characters under the style of omnipotency, who did forewarn Pompey the great, not sufficiently only, but abundantly, not to hazard his fortunes upon a battle to be determined on one day. The forewarnings which he there relates were extraordinary, and prodigious; some of them portending Pompey's overthrow, others Caesar's victory. His verdict, or censure upon them is briefly this, they were such à quibus appareret coeleste numen & Caesaris gloriae favisse, & Pompeii errorem inhibere voluisse. But if this heavenly power were willing to inhibit Pompey's error, how came it to pass that it was not inhibited? This is all the reason he could give, ●nvictae leges necessitatis, pectus alioqui ab amentiâ remotum, prodigia ista iustâ aestimatione perpendere passae non sunt. The irresistible laws of necessity would not suffer this great and otherwise most prudent General to weigh these forewarnings aright. But if this jupiter, or heavenly power were; as he instiles him, omnipotent, and willing withal, a● he confesseth, to inhibit Pompey's error at this very time, what law, what necessity, or what laws of necessity could resist, or prohibit the execution of his will? These immutable laws of necessity if any such there were might be more truly styled omnipotent, then jupiter or that great God, who gives laws to man, and Angels▪ but it was the want of true Logic which did occasion this error, or ill expression in this heathen writer, as it had done and doth the like in the Stoics. The transposing only of one word, or placing of one point aright, without alteration of any fillable, or its signification, would make this heathen's opinion, and expression of himself exactly paralleled to the rule of faith. When he saith, Invictaeleges necessitat is &c. would not suffer Pompey to lay these forewarnings to heart▪ he contradicts himself, and the truth of Divine, omnipotent power. Whereas if he had said, the invincible laws of necessity did suffer Pompey, not to lay these forewarnings to heart, he had spoken like a Christian. For there can be no other invincible law of necessity besides the irresistible will of the one omnipotent God, and that is a law absolutely invincible, and most irresistible; and yet a law which admits a liberty of choice in the parties subject to it, or a law for the most part disiunctive. It was the irresistible will of God that Pompey should have sufficient, or as this Author speaks, abundant warning to correct his error, or to abate his high spirit or pride of heart, and yet it was one and the same irresistible will of one and the same God, that these forewarnings▪ how prodigious soever, should not necessitate his will or enforce relentance upon his present resolution. No matter of fact, or signs of the time can be more infallible prognostickes of calamities foresignified by them, than these signs of the time which it pleased our Saviour to interpret. No prophecy or prediction, though uttered by an Angel from heaven, can induce a greater necessity, or argue a more inevitable futurition of things so foretold then the express prediction, or prophesy of the Son of God himself. Though here, or elsewhere he often foretold the destruction of Galilee, and jerasalem; yet was not the destruction of either of them from the date of this prophesy absolutely necessary, or inevitable, but necessary only upon supposition, or conditionally necessary, unless ye repent ye shall all likewise perish. Yea but this proposition might be true, if they did repent they should not perish. But this doth not argue their repentance to have been possible: For Hypothetica propositio (as they say) nihil Ponit in esse; this proposition would be true, though in a beggar's mouth. If I had ten thousand pound I should be a rich man, yet the truth of this proposition puts no money in his purse. But he that would apply this Logic rule unto our Saviour's speech in my text, doth either jeer our Saviour, or make him to be a jeerer of the sons of affliction, which later of two evils is the worse; for wheresoever the contract or covenant is serious, or where the bond or grant is real, and legal the condition must be facible. The Prince, or judge, that would grant, or promise a malefactor, suppose a manslayer, his life upon condition, or provise, that he should restore the party whom he had slain to life again, would be thought rather to mock him than show mercy to him, and to do himself, and his authority more wrong than the other good. Solomon did not mock Shimei when he gave him life upon this condition that he should keep himself within the confines of jerusalem. This condition, though not performed by Shimei, was facible, and the breach of it did bring death upon Shimei. Every condition or promise, if it be serious, praesupponit aliquid in esse, presupposeth some estate in being. As when our Saviour saith, except ye repent, ye shall all likewise perish, This exception, or condition presupposeth an estate in sin, yet an estate mutable. It presupposeth these men were truly liable to destruction threatened, but it presupposeth withal that the door of life, and salvation, though now but narrow, was not utterly shut against them; that as yet it was called to day with them; yea that after this time there was a season wherein this son of God did call them to repentance, when he beheld the city, and wept over it; Oh that thou hadst known this thy day etc. After they had cast him off from being King over them, and exempted themselves from his wont special protection; yet he ceaseth not to pray for them, Father forgive them for they know not what they do. But here some, who think it part of their office to send off God's intended mercies from such as they have marked for reprobates, will tell you, that our Saviour did then pray not for the jews, but for the Roman Soldiers: yet Roman Soldiers they were not, but jews of the worst condition, which stoned the blessed Martyr Steven to death; and yet he prayed, Lord lay not this sin unto their charge. And it will be no sin in us to think that the dying disciple did learn this extraordinary charity from his dying 〈◊〉. Now if either master, or disciple had known the destruction, which hanged over this people's head, to have been at that time altogether inevitable, neither of them would, or might have prayed for them, or against the plague which in the issue fell upon them; for it was never lawful for the Prophets, nor is it for any man living this day, to pray for any people, or person in case they infallibly know that they are utterly cast off by God, or left in a state impennible. As for the destruction here threatened against Galilee and jerusalem, though at this time truly evitable, yet it became jesse evitable every day than other for almost forcy years▪ by their continual perseverance 〈◊〉 special sins; and their progression in sin without relentance was occasioned by the neglect of the signs of the time, or the forewarnings which God had given them for their good. No public plagues or calamities whether fore-signified by such signs, as these in my text, or punctually foretold by God's Prophets, or by his Son the Prince of Prophets, become inevitable, unless it be by contempt, or neglect of forewarnings given, or by deeming all events to be inevitable, because they are foresignified, or foretold by God himself, or by his ambassadors. It is true sometimes, that the very inevitability of ensueing calamities is either expressly foretold or foresignified: but such presignifications, or predictions can be no forewarnings, but rather peremptory denunciations of some irreversible sentence, or doom after warnings given, be they more, or fewer. To scorn, or neglect forewarnings given, is a Symptom of hardness of heart, and contempt of God's word. To think all calamities are inevitable, which are foretold, or foresignified, or of which God himself hath given forewarnings, is a branch of false Doctrine, or an heresy, sometimes adludged by the lawmakers of this land so capital, that they did exempt the maintainers of it (which were then the sect of the Anabaptists) from all benefit of the King's royal pardon, as is apparent from the general pardon of the thirty 2 year of King Henry the eight: but by what constitutions of the visible Church of England which then was the error of such men as thought nothing could fall out otherwise then it doth, was condemned for an heresy, or by what parliamentary law it was adjudged to be a capital heresy uncapable of pardon, or whether such Ecclesiastical constitutions or municipal laws as were then in force have been since by like authority repealed, or antiquated by disuse or discontinuance of practice, are points without the limits of my profession, and besides my intention either to determine or farther inquire after in this place. Therefore leaving these points with all submission to the learned professors or interpreters of laws Ecclesiastical or municipal, the next enquiry must be of the manner how this prophecy of our Saviour, and the signs of the time which he did prophetically interpret, were accomplished. Of the several sorts of Divine forewarnings. THe manner of Gods forewarning by matter of fact, or other visible signs, is so various, that it cannot be comprehended by art, or observation. Sometimes he forewarns by signs in the Sun, and Moon, sometimes by apparitions in the air, sometimes by monstrous births; sometimes he makes the murrain of cattle, or mortality of beasts of the field, or birds of the air to be forerunners of plagues or pestilence unto men. Sometimes he forewarns men (as we say) in kind, and gives them a touch of public ruin, or desolation ensuing, without repentance, by the sudden disasters of some few men, or children in the same nation. So Herodotus tells us, that before the desolation of the people of Chios, these strange signs did happen. Sed videlicet quoties etc. ut suprà. Etenim Chiis ante hanc cladem ingentia signa contigerant: Vnum, quòd ex choro centum juvenum, quos miserant Delphos, duo omnino rediere, nonaginta octo pestilentiâ absumptis: Alterum, quod sub idem tempus, paulo ante navalem pugnam, tectum suprapueros litteras discentes corruit, ita ut ex centum viginti pueris unus omnino evaserit. Haec eis signa Deus praemonstravit; post haec excepit pugna navalis, quae civitatem in genua deiecit. Accessit ad cladem navalis pugnae Histiaeus cum Lesbiis, qui Chios iam exhaustos facile ad excidium deduxit. Herodotus lib. 6. The signs were two, One, that of a hundred young men, whom they had sent to Delphos, two only returned, the rest being consumed by pestilence: another, but a little after the same time, before the loss of their Navy and Mariners by sea, the roof of the Schoole-house did fall so suddenly, that of an hundred, and twenty children, but one escaped with life. And these signs (as he conceives) God did give them of that great disaster, which they had by sea, which brought the city first upon her knees, and after to that utter ruin, and desolation, which the Lesbians in their weakness did bring upon both city, and people. These forewarnings, as before was intimated, run parallel with these two in my former text, the fulfilling of which, as also of the parable uttered by our Saviour in the words immediately following, come now to be discussed. LUK. 13. verses 6. 7. 8. 9 6 He spoke also this parable; A certain man had a figtree planted in his vineyard, and he came and sought fruit thereon and he found none. 7 Then said he unto the dresser of his vineyard, behold these three years I come seeking fruit on this figtree, and find none; cut it down, why cumbreth it the ground? 8 And he answering said unto him, Lord let it alone this year also, till I shall dig about it, and dung it. 9 And if it bear fruit, well; and if not, then after that thou shalt cut it down. THese words are as an appendix of our Saviour's precedent discourse concerning such signs of the time, as did portend, or foresignify the utter ruin of the jewish nation, and of the visible Church planted in it. How peremptory soever the forewarnings were, how infallible soever he was in his predictions of their ruin, yet both were subject to this exception, or condition, unless ye repent, ye shall all likewise perish. The use, or importance of the parable was to admonish them, that these forewarnings or signs of the time, which God did give them, whether by the express words of this great Prophet, which was then amongst them, or by strange matters of fact legible in the books of the visible creatures, were not to continue in infinitum; They had their period set before all times; from eternity. And however it is elsewhere said, That at what time soever a sinner doth repent him from the bottom of his heart, I will put all his wickedness out of my remembrance. Yet is it no where said, that sinners may repent them at what time they will, or find the just fruits of such repentance as they perform. But as there is an indefinite or long time, within which it is possible for sinners to repent, and a promise universal, that at what time soever, within this limited time, sinners do repent, their prayers, & supplications shall be heard: So there is a peremptory day set to all nations respectively, after which there is no access by true repentance, no entrance by such repentance, as they tender unto temporal safety. Today (saith the Psalmist) If you will hear his voice, harden not your hearts as in the day of temptation in the wilderness, when your fathers tempted me, proved and saw my works forty years: Wherefore I was grieved with that generation, and said, they do always err in their hearts, and have not known my ways; So I swore in my wrath, that they should not enter into my rest. Heb. 3. v. 7. 8. 9 10. Psal. 95. 7. The meaning of the Psalmist in that place; is more fully and plainly expressed by our Saviour verses 24. and 25. of this Chapter, in his answer to that question, Lord are there few that shall be saved? And he said unto them, strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able. But to what end should they strive to enter in at that gate at which they are not able to enter? Shall we say, that albeit they that strive to enter be not able of themselves, yet it is possible for them to enter in by God's assistance? Or that albeit they are not able to do any thing possible, that may merit their entrance; yet they may do somewhat, which being done, God will make the entrance possible to them, and enable them to enter in? This answer in some other cases is most true, yet not in this; it can no way satisfy the question proposed unto our Saviour, it is no way pertinent to the meaning of his parable concerning entering in at the strait gate, or this parable of the unfruifull figtree. It is at some times, at many times, possible for all that hear the word, to become obedient to the word heard, and by this obedience to enter in at the straight gate. But it is not possible for any to enter in at it, after they have sometimes contemptuously, or often times carelessly omitted the opportunity which God had offered them for their easy entrance into it, or passage through it. The gate is not so straight, but that all men, which have heard of it, may enter in at it, whilst it is open, so they seek to enter in at it in order, not tumultuously. But after this gate is shut, none can enter, though many seek to enter. So our Saviour instructs us in the twenty fifth verse of this Chapter, When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, and he shall answer, and say unto you, I know you not whence you are. This is the general end and scope of the parable in my text, and of the parable of the foolish Virgins. For the more clear explication of this parable's particular contents, ye are in the first place to know the meaning of the single terms, as first, who is in special meant by the certain man which hath planted a figtree in his vineyard. Secondly, who is in special meant by the dresser of this vineyard. Thirdly, what is meant by the figtree planted in it. Lastly, what is meant by the three years, wherein fruit was by the owner expected, and the fourth year wherein the dresser of the vineyard did petition for the sparing of it upon further trial. The owner of the vineyard, and of the figtree planted in it, as best interpreters agree, doth represent God the Father, or first person in Trinity. He it is that exacts satisfaction for all sins committed against the Deity, or divine nature: and he it is which demands fruit of whatsoever the divine nature hath planted; that is thankfulness of man in special, for his benefits bestowed upon him; but specially of his Church wheresoever planted. By the dresser of the vineyard ye are to understand the Son of God, or second person in Trinity. For he it is which took our nature upon him to till, and dress it for his father's service, and that portion of our nature, which he took upon him, is as the root, or stem to all the residue which shall be freed from cursing: So our Saviour tells us, I am the true vine, and my father is the husbandman, or the owner of the vine. It is again the Son of God, or second person in Trinity, which doth mediate betwixt God & man, and by his mediation and intercession our first parents, the whole nature of man was reprieved from death. By his mediation, and intercession the execution of God's dreadful, and exemplary judgements upon the seed of jacob, or people of Israel, was for many ages deferred, though in some part executed upon them in every age, but never fully executed upon the nation, until their contemptuous neglect of these forewarnings. By the figtree planted in the vineyard, you are to understand the Kingdom of judah, or the Church of the jews, as they stood affected for this present. For in respect of Gods chosen people then living on earth, or of that one holy catholic Church, which was then in planting, and was afterwards to be propagated throughout the world, the jewish Church or Synagogue then flourishing, was but as a figtree planted in a vineyard, but as one figtree for quantity, and a most unfruitful one for quality in respect of the charges, care, and pains which had been bestowed upon it, and of the special care which the dresser of the vineyard had taken of it. By the three years wherein fruit was expected from the figtree, but not yielded, we are in the historical, literal, or punctual sense to understand the three years of our Saviour's prophetical function here on earth, which were before this time complete and ended. By the fourth year, wherein the figtree was permitted to grow upon further trial, we are to understand the year current wherein this parable was uttered, in the midst of which year our Saviour was consecrated here on earth to his sacerdotal, or priestly function. And forty days after his consecration admitted to excercise this function in his heavenly sanctuary. But here it may be demanded, why this figttee, that is the jewish Church, was permitted to stand after this fourth year was ended, since it continued this year more unfruitful than the former; for it is imported in the parable, that unless it did bear fruit within this fourth year, it was to be cut down. To this demand we answer, that the meaning of the parable is not, that this figtree instantly was to be cut down at the fourth years end, but that the dresser of the vineyard would not entreat the owner any longer for it, in such manner as he had done before, but would leave it wholly to his wisdom, how it should be disposed of; or in what time, or by what degrees it was to be cut down. True it is, that it was not utterly cut down at this fourth years end, for the Church and the common weal of the jews represented the figtree did continue almost forty years after this fourth year ended, but stood like a tree, or stem of a tree, marked to be felled. There did not pass one year of forty wherein it did not receive some chaps, or deep incision in the root or stem, not one year wherein it was not despoiled of some principal branches. And during this time the Son of God, here represented by the dresser of the vineyard, stood as a spectator, made no intercession for it. For after this people had rejected him from being their King and and protector, God's fearful judgements often threatened and denounced against it, took their ordinary process without any prohibition. This Church or people were not to expect any extraordinary favour or more favourable signs than other Nations had: yet signs they had many of their miserable ruin and desolation of their country: which they might have observed, which if they had observed but in such measure and manner as many heathens did the like, they might have been acquitted à tanto, though not à toto; their ruin and destruction after it became in a manner necessary, was not necessarily decreed to be so inevitable, as by their own stubbornness they made it in the issue. Thus much in general of the sense and meaning of the owner of the vineyard and the dresser of it, of the figtree, and of the three years wherein it continued fruitless, and of the fourth year wherein it was to be cut down. But as for the figtree and the years wherein it was permitted to stand, besides the former punctual or historical sense, they have an exemplary or indefinite sense. That which is fore-prophecied of this particular figtree or Church of the jews, holds true, in proportion, of every particular visible Church on earth. Every one of them have their several forewarnings or appointed times for bringing forth fruit, within which time, if they do not repent, they are exempted from our Saviour's special protection, and left open to the ordinary process of God's judgements, as this particular figtree was. This is the only difference, that the forewarnings of other Churches and Nations are not in respect of the time so express, so determinate and punctual as this figtree had. Now are they marked to the fall by the self same degrees, that this figtree was; the time of their fall and ruin after such forewarnings is not so determinate in respect of us, as the time of Ierusalem's and Iudah's ruin after our Saviour's death, and resurrection were. For the time of their ruin was both foretold by the Prophets, and prefigured by matter of fact; as by their foreelders wand'ring forty years in the wilderness, and by the forty days, which after our Saviour's resurrection were given them to bethink themselves better, and to make their peace with God, as the Ninevites did upon forewarning given them by jonas. But leaving these punctual, or special forewarnings, we are to follow the forewarnings here mentioned in the 3. and 4. verses of this Chapter, with the like general signs of times ensuing. The province of Galilee had its forewarning in the massacre of these Galileans whose blood Pilate mingled with the sacrifices. The inhabitants of jerusalem had their particular forewaring likewise in the lamentable disaster of those eighteen, upon whom the tower in Siloe fell. These Galileans (were they many or few) did perish in jerusalem, and their disaster for this reason was more public, such as the whole nation of the jews could not but take notice of; so that both signs put together with the circumstances of the time, and place wherein they happened, did portend that the utter ruin of the whole nation should be in jerusalem. It might be true in part, which the chief Priests and Pharisees had observed. joh. 7. 52. Search and look, for out of Galilee ariseth no Prophet. Nor was our Saviour, to whom they apply this observation in particular, a Galilean by birth, but a neighbour-born unto jerusalem; for he was borne in Bethlehem the city of David. But at the time of this great Prophet's birth, who was to falsify their observation in respect of future times (for he made Peter, john, and james, and other Galileans more than Prophets) there arose a seditious sect in Galilee, which did first oppose the payment of tribute unto Caesar. And all the opposition which this rebellious people made against the Roman empire took its original from judas the Gaulonite, and his sons. And as Galilee was the beginning of woe unto jerusalem and the jewish Nation, so it was the first in the plagues and woes here denounced. For Vespasian being sent to quell this rebellion, made his first invasion upon Galilee, and took in all the cities and principal towns within that province, before he made any assault upon jerusalem or other cities of judas. The number of Galileans, which perished in that war, was so great, that I should hardly believe josephus his relations or them, unless our Saviour had foretold this calamity was to be national, and universal for all were to perish, besides such as did in time repent, which (God wot) were but a few. But had those Galileans no signs of the times, besides these forewarnings in my text, to dissuade them from that desperate war? yes, signs they had many and most pregnant which did verify the literal meaning of our Saviour's prophecy, signs abundant to instruct them, that the Lord had appointed the Romans to rule over them; and these signs they had partly before, partly after Vespaians' coming to manage the war on the Romans part against them. King Agrippa of whom we read Acts 26. in that excellent oration set down by josephus in his second book and sixteenth Chapter, did forewarn them more like a Prophet, than a politician; but these forewarnings concerned the whole Nation as much as they did Galilee. After the invasion made upon Galiles' by Vespasian, Josephus himself, who wrote the history of those wars in which he had been a principal agent, took warning by the visible signs of the time, to yield himself to the Romans upon the taking of jotopata. But a more fear. full forewarning they had in the second taking of joppa, whither the Galileans had fled in great abundance, hoping at least to have escaped the Romans forces by ships, if they were not able to defend themselves by land; but they found the wind, and weather to fight more bitterly against them, than the Romans had done. The tempest did drive them from the Sea, and the Romans from the city. Some were swallowed by the waves, some killed themselves for fear of being drowned, many were dashed against the rocks, so that the sea was bloody, and all the shore was covered with dead bodies. Such as escaped the Sea, were killed by the Romans, four thousand two hundred dead bodies were cast upon the shore. lib. 3. Chap. 15. Did the rest of the Galileans take warning by these men's disaster, or by the destruction of this and other cities, and the general desolation of their country? They did in part, but to no purpose. They saw it was in vain to defend the cities of Galilee, but even the desperate estate hereof they took as a sign of the time, or as a watchword to fortify jerusalem, the chief city, and Metropolis of their Nation. This was the city which the Lord had chosen amongst all the cities of Israel to place his name there; and God, they thought; was bound in honour to defend his chosen city. Out of this persuasion all the men of war that were left in Galilee, and in other places overrun by Vespasian, did repair unto jerusalem, and in the issue of this resolution they fulfilled that which our Saviour had foretold, that not only the Galileans, but the inhabitants of jerusalem should perish. Had those Galileans, after despair of defending their own cities, or strong holds or after they saw Vespsiaan's army bend against jerusalem, fled as our Saviour admonished his followers into the mountains, or dispersed themselves amongst other Nations, they might have escaped that butchery, which the Romans practised upon them, and they upon others of their own Nation. And unless they and others of their own Nation contrary to our Saviour's admonition had floc'kd unto jerusalem (after they had seen it begirt with the Roman forces) the Burgesses, or inhabitants of that famous city had submitted themselves unto the Romans, who were ready to give them better quarter, than now one Christian Nation will upon like occasion give another. But the inhabitants of that city being overcrowded with the multitude, which daily flocked unto them, and which they admitted to be partakers with them of the legal sacrifices, they became partakers of that vengeance, which still pursued the seditious, what place soever they made choice of for their refuge. Thus by neglecting or contemning the signs of the time which our Saviour had given them, the greater part of that Nation, more than five to one, of such as were then ready to bear arms, were first shut upon jerusalem, as in a prison, or as so many fatted beasts in a market; The Temple afterwards becoming as the slaughter-house or shambles. To recount all the miseries which they suffered in the city and in the Temple by the famine, and by the sword, and by the infection of dead corpse, which had no other grave besides the open streets, the Temple, and their houses, would be a labour infinite, and superfluous for this place, seeing they are so fully and so pathetically related by josephus, whom God had appointed as the fittest man to keep the register of them; and you may at your best leisure without any fee peruse his records; now more common in our English language then the records or Chronicles of our own nation. And so no doubt it was Gods will to have them, that our Nation might take example, or instructions by them, whom they more concern than they do any Nation since they were first written by him. My present aim or level directs me only to observe the fulfilling of our Saviour's words in my text, and the accomplishment of those signs of the time, which the owner of this vineyard did give unto this people, after that the dresser of it (that was our Saviour) had given over his special protection of them, and left them to the ordinary course of his father's justice. The blood of those Galileans, whom Pilate slew, did but make a mixture with the blood of the sacrifices which they offered; and in this mixture we do not read that the blood of these seditious men was predominant, or that it was a mixture of the blood of men and beasts ad pondus, or in equal measure. But after jerusalem was besieged by the Roman army, josephus, who relates only the matter of fact, without any reference to the prediction of our Saviour in this place, doth tell us that the Altar did swim with the blood of men, the blood of Galileans, as well as of the inhabitants of jerusalem, in greater abundance, then at any time it had done with the blood of beasts. The blood of beasts, or of legal sacrifices, whilst they were legally offered, that is, whilst the law was in force, was an infallible sign unto this people, that God would spare their persons, and accept of their commutation, that is of the blood of beasts in lieu of the blood of men, which he might at all times have justly exacted. But when the blood of men about the Altar or Courts of the Temple was shed in greater abundance, and that by men of jewish progeny, than the blood of beasts had been; this was a sign and a fearful one, that the righteous Lord would no longer accept of legal sacrifices, but did require the blood of those men who had abused the legal sacrifices, not as a means to pacify his wrath or to defer their deserved punishment, as the blood of beasts in former time had done, but rather as an infallible sign, that this was the time appointed for taking full vengeance of all the righteous blood, which they, or their forefathers had shed in this holy city. Or to use our Saviour's words, Luk. 11. 50. 51. That the blood of all the Prophets which was shed from the foundation of the world might be required of this generation from the blood of Able, unto the blood of Zacharias, which perished between the Altar and the Temple, verily I say unto you it shall be required of this generation. But had this people no other forewarnings to desist from this desperate war after jerusalem was besieged by Vespasian, besides these prophetical forewarnings of our Saviour? yes, though the book of the Law and Prophets were now sealed up that they could not read or understand the meaning of it; though our Saviour's forewarnings were quite forgotten, or not observed by them; yet the book of the visible creatures was still legible; they wanted not prodigies, or other remarkable signs of the time, which testified God's special providence in directing all occurrences for the good of the Romans, and for their destruction. And these signs were observed even by the Heathens, and others which had no true knowledge of Christ, or of his prophecies. A remarkable one was pressed upon them by josephus, in his oration unto them; The fountains which before gave you no water, yield it to Titus in great abundance. You know that before his coming the fountains without the city and Siloe were so dried up that water was sold by measure, yet now they flow so plentifully, that they do not only serve all the armies, and their cattle also, but besides that, do water all the gardens about lib. 6. c. 11. It is a short, but a remarkable observation which the same Author there makes: Vespasian (saith he) so gained by warring against us, that he hath hereby got the whole empire. This was a pregnant sign of the time; for indeed the manner how the Roman empire did within the space of sixteen months devolve from Nero upon Galba, from Galba upon Otho, from Otho upon Vitellius, rather to crush them than to advance them; and the manner again how the same empire, after this long tumble, did quietly settle under Vespasian, and his sons, did abundantly testify even unto the natural moral man, that this resolution was wrought by the special hand of God. Every sober or civil man which had any notion of the divine providence, might have clearly gathered, that albeit Nero had appointed Vespasian general against the jewish Nation; yet it was the Lord of Lords, and King of Kings which had directed, and appointed Nero thus to make this choice, and did confirm it. He again in those times which had perused the prophecies might have collected, that the same Lord of Lords which gave Egypt to Nabuchadnezzar for his diligent service against the proud city of Tyre, had now reserved the Roman empire for Vespasian, as his pay or stipend for the faithful service, which he had done him in his wars against Galilee and judea. The character which the Roman historians have put upon Galba was brief, but pithy; dignus imperio nisi imperasset, that he was in all men's judgements worthy the empire if he had not taken it upon him. And Vespasian himself, who afterwards enjoyed the empire, did esteem Galba worthy of it. Now that Galba enjoyed it, or his life after he was chosen emperor, so short a while as he did, that was not above seven months and seven days, this we may say, was by the special appointment of the Lord, to the end that Titus, being far on his way towards Rome to present his father's service, and his own unto Galba, might upon the unexpected news of Galba's death turn back again into judea, to manage the battles of the Lord against jerusalem, and other cities of the province, in his father's absence, who in the interim was chosen emperor; And this war Titus managed with as great valour and alacrity as could be expected of any Roman then living, and yet with greater wisdom and clemency. A man he was of such a temper and disposition that we may think he was either chosen, or fitted by the maker of all men, for this purpose, specially that the obstinate jews, and all the world beside, might have a visible model, or character of his own forme● dealing with this stubborn people. When we read the sacred story, 2. Chron. 26. or the lamentations of jeremy concerning the miserable massacre of both Priests, and people, of young and old, and the utter destruction of both city and temple by Nabuchadnezzar, we cannot much wonder at such cruelty as was then practised by a barbarous and cruel tyrant, always willing to do his worst against all that did oppose him. But that these historical expressions of Ierusalem's misery under Nabuchadnezzar, a pattern of tyrants, should become true prophecies, that the miseries of this people at that time should be but as prodigious signs, or portendment of far greater miseries under the Roman Titus, the flower of courtesy, and mirror of affability amongst Princes; this points at somewhat extraordinary, at somewhat worthy of admiration. This visible type or shadow hath a body answerable unto it. Titus is the type, or shadow, than whom no man that day living could have been more unwilling either to practise cruelty upon any private man, or to bring ruin upon any city or Nation: And yet the jewish Nation, and jerusalem the Queen of cities, did suffer far greater misery under him, than any city, or Nation of the world beside did ever suffer under the most bloody tyrant into whose hands the Lord had given them. But how unwilling soever he was to practise cruelty, or suffer it to be practised by others under him, yet he was bound to practise the discipline of war, not to stain either his own worth, or the majesty of the Roman empire by prostituting his native clemency unto desperate stubborn rebels. That of the Prophet Hosea was never more truly verified, never more exactly fulfilled in any generation of this people, than it was in this last. Perditio tua ex te o Israel, salus ex me. That this city and Temple was spared so long, that this people had so large a time for repentance, this was altogether from God, who willeth not the death of him that dies; and to testify this amor benevolentiae, this good will of his unto them as they were men, even unto the last end, and after they had broken off amorem amicitiae, the love of friendship, he sends for a general against them not a Vitellius but a Titus, a man quoad haec, or in this particular after his own heart, a man as it were composed of princely valour, and clemency; That in the issue, the city, the Temple, and people perished after such a tragical and unparallelled a manner, as they did, this was their own doing, their own seeking. They themselves did give fire first unto the Temple, and afterwards by their desperate stubborness provoked the Roman soldiers to accomplish the combustion so contrary unto Titus his will, and command, that nothing besides necessity would have excused them: but thus they and their forefathers provoked God himself to punish and plague them so often as they were plagued; he being always of his own nature, and goodness more compassionate towards them, than any father can be towards his son, than any mother towards the fruits of her womb. To conclude this point; the blood of these few Galileans which Pilate mingled with the blood of their sacrifices, and that disaster which befell those eighteen by the fall of the Tower in Siloe, being compared with the national disaster of jerusalem & Galilee, bear but the same proportion, which the cloud that Elias servants saw arising out of the sea, like a man's hand, did unto that great inundation which immediately followed upon it. Now as none but a Prophet could have prognosticated such abundance of moisture from so little an appearance: so none but the Prince of Prophets could have discovered that unparallelled destruction of Galilee, judea, and the jewish Nation from such petty, and private disasters, as these two mentioned in my text, forty years before their accomplishment. THE MORAL PART OF THIS TREATISE. THE most useful consideration which these words discussed, compared with the former chapter, afford us, are for the general two. First, they teach us to beware of rash judgement, or censuring others as extraordinary sinners, or more grievous sinners than ourselves, though Gods visible judgements upon them (which are always most just) be extraordinary. Secondly, they instruct us to lay Gods extraordinary judgements upon others, or other unusual signs of the times unto our own hearts. For these are the usual means whereby the spirit of God doth work sinners to true repentance. Wherein true repentance (which is the duties whereunto our Saviour by these signs exhorts the people) doth consist, is the subject of other meditations consonant to these present. To the first point [that rash judgement, or unadvised censuring of others, is a foul fault even in best men] all men, good and bad, do agree. But not to censure, or esteem of others on whom God hath showed notorious judgements; as more notorious sinners than those which escape his judgements, this may seem for divers reasons questionable. First, as all sober-minded men agree, it cannot stand with the goodness of God to plague, or punish any▪ but for some sin or other. And if thus to deal with men be a branch of his goodness, it must be a branch of his justice to recompense extraordinary and grievous sinners with extraordinary and grievous punishments. What fault is it then to judge of the cause by the effect? why may we not censure them for notorious sinners, or more grievous sinners than ourselves, whom the righteous Lord hath remarkably judged, or grievously punished? If to reward every man according to all his ways be the irresistible rule of eternal, and unchangeable justice, what reason have we to deny all those to be most grievous sinners, which he that cannot err in judgement hath punished most severely? Every part of these Quere's would sway much with any reasonable Christian, if there were no punishment reserved by God's eternal justice for the life to come. All of them would be unanswerable, if the truth of that maxim, or general rule, God rewards every man according to all his ways or works, did determine, or expire with our last mortal breaths. But seeing we all expect, or at least profess our expectation, that Christ jesus shall come to judge as well all those which are dead, as those which he shall find alive at his second coming, we cannot by rule of faith or reason expect that every man should be rewarded according to all his ways, before that last and final judgement. We may not presume that any man, the least sinner that dies in his sins, should be punished according to all his deserts, before that last and general assize. After that day, or after the eternal and most righteous judge hath given final sentence, we may safely say and pronounce, that this man hath been a more grievous sinner than that, than we ourselves were, because we see him more grievously punished, or sentenced to a more grievous punishment, than we or others are; but before this day it is not Christianlike, it is not safe to say or think, that this man is a more grievous sinner than we ourselves are, for than this man deserves to be more grievously plagued, than we ourselves, or others whom we think well of, so long as either they or we have one hours' space left for repentance. To judge of the measure of any man's sins by the manner of his punishments here on earth, or to determine of his future estate by his present death or disaster, is to usurp or trench upon Christ jesus his royal prerogative, which to prejudice by word, or sentence interlocutory, which to preoccupate by any peremptory or censorious thought, is more than a praemunire, a branch of high treason, or rebellion against him. Besides this exception, which clearly infringes the former allegations for judging of the cause by the effect, or measuring men's sins by the manner of their visible punishments, many positive reasons there be, which might persuade us, that our most good, and gracious God, without impeachment unto his unchangeable mercy and justice, may, and often doth in this life show extraordinary mercy to extraordinary sinners, and recompense ordinary sinners, men not so sinful as the best of us account ourselves to be, with extraordinary punishments in this life. Both parts of this allegation may be proved by instance, and by rule, by examples of Scripture, and by reason grounded on Scripture. First, because such as have been extraordinary sinners have obtained extraordinary mercy. There was not an honest matron, or unmarried woman in in the land of judea or Galilee, but would have taken it for a defamation to have been compared to Mary Magdalen. She was a notorious sinner in that notorious sin of wantonness and uncleanness, and yet obtained greater mercy than any woman of her time, besides the blessed Virgin Mary, for she was endowed with an extraordinary measure of that excellent gift of love and charity. Our Saviour gives her this testimony, that she loved much. And the reason, why she loved much, was because many sins, and those of the worst kind of sins, were forgiven her. Here was mercy two ways extraordinary. First, in that she had many such sins forgiven her. Secondly, in that she loved much. For this extraordinary measure of love, through the same goodness of God, by which it was given her, was to have an extraordinary reward. Again, what disciple, or Apostle of our Saviour was there, which might not have upbraided Peter with extraordinary ingratitude (which is the height of sin) for denying his Lord and master three several times expressly, and in a manner judicially. And yet for all this God's mercy, and gracious favour towards him was extraordinary, even in respect of other disciples and Apostles, the disciple whom jesus loved only excepted. Paul for a long time was a blasphemer of the evangelical truth, a more furious persecutor of such as followed the ways of life, than the Prince of his tribe, King Saul, had been of righteous David. And yet this man from a notorious sinner, from a persecuting Saul, was changed into a zealous Paul, became a valiant champion for the faith, more zealous in maintaining it, than he had been furious in persecuting such as professed it. And this sudden, and extraordinary change was wrought by the extraordinary mercy of God. But do not these and the like instances, or examples of Gods extraordinary mercy, favour and bounty towards extraordinary and notorious sinners, no way prejudice or impeach the unchangeable mercy of God, or his impartial dealing with men? No, for the extraordinary mercy which he showed, did not extend to them only, but to all extraordinary sinners in the like kind unto the world's end. His extraordinary mercy, and favour unto Mary Magdalen was as a pledge of his mercy, and favour to all like sinners of her sex, so they would by true repentance accept, and embrace his mercy and favour manifested unto her. If any which hear, or read of his mercy exhibited to her, do finally perish, their perdition is from themselves. If any truly repent, their salvation and repentance (by which they become immediately capable of salvation) is from the Lord. God's extraordinary mercy unro Peter, who had in a manner made shipwreck of his faith, was as secunda tabula post naufragium, as a plank, or mast cast out after shipwreck, not only for his succour, but for the succour of all the jewish nation which had denied the Lord that bought them. As many of this nation as after Peter's conversion were converted and saved, their conversion, and salvation was merely from the Lord; as many of them as perished, did therefore perish, because they did not repent as Peter did; and they did therefore not repent, because they did not lay God's mercies towards him, and to their countrymen converted by him, to their hearts. That extraordinary mercy again, which God exhibited unto Paul, yields the assurance of faith, a sure anchor of hope, to all persecutors of the Church whether Heathens, Turks, or Infidels, that there is plenteous redemption with God in Christ, mercy plenteous to work repentance in them, and (by repentance) complete redemption of body and soul. As many of Turks or other infidels as do not repent, and by their not repentance perish, their perdition or not repentance is from themselves. Not the salvation only, but the repentance of such as do repent is merely from God: and this God our Lord, who is rich in mercy towards all, did work repentance in Mary Magdalene, in Saint Peter, and Saint Paul by means and motives extraordinary, that all such sinners as they were might believe and know, that no sinners are excluded from possibility of repentance in this life, but that the mercy which he showed to them by means extraordinary, is daily exhibited by means ordinary, that is, by the administration of the word, and sacraments, unto all that do not wilfully exclude themselves. The second point proposed was, that God doth award extraordinary visible punishments unto ordinary sinners, without impeachment to his unchangeable justice, or to that ingraffed notion, which all Christians have of his unpartial dealing with the sons of men. It was an extraordinary visitation wherewith he visited the inhabitants of Bethshemesh, and their territories. 1. Sam. 6. 19 for he smote of the people fifty thousand threescore and ten men, because they had looked into the Ark of the Lord. It was likewise an extraordinary punishment upon Vzzah, who being but a Levite, did touch the Ark of the Lord. 2. Sam. 6. 6. For he was smitten with sudden death, from which kind of punishment all of us do pray, or aught to pray, that the Lord would deliver us. But may we therefore conclude that these men of Bethshemesh were sinners above all the men of judah, or that Vzzah was a more grievous sinner than any Levite of his age on whom the Lord did not show like punishments? God forbid, yea our Saviour, who is both our Lord and God, hath in my text forbidden us to pass the like censure either upon them, or upon any in after ages, on whom the like judgements have been visibly executed. That the men of Bethshemesh did grievously sin in looking into the ark of God, no Christian can, no jew doth deny: But that they were more grievous sinners in this, than a great part of men (Christians by profession) are in this our age none but an Hypocrite will affirm. Leaving their persons to be judged by God, this their particular sin is more than doubled by all such, as having neither lawful calling, nor abilities to discern sacred mysteries, will take upon them not only to look into the ark of God, but to determine of his covenant of life and death, that is of election, and reprobation, the very grammatical notion of which terms they understand not. As for the sin of Vzzah, it was for nature, and quality the very same, as if a parish clerk in our days should intrude himself into a Deacons office, as if a Deacon should usurp the function of a Presbyter, or a Presbyter the office of a Bishop. Now the delinquents in both these kinds are at this day more than ten to one in comparison of the men of Bethshemesh to all the men of judah, or in comparison of Vzzah to all the Levites of his time, which were not guilty of like sins in particular. The judgements which God did show upon the men of Bethshemesh and upon Vzzah, though extraordinary, were yet judgements tempered with mercy. For God in thus punishing them did forewarn all posterity not to trespass in the like kind as they did, lest a more grievous punishment either in this life, or in the life to come do befall them. For as our Apostle. 1. Cor. 10. 6. in the like case saith, all these were our examples. But many in this last age, & more than in any age since our Saviour died, and more in this kingdom than in any one Kingdom under heaven, have palpably transgressed after the manner of Vzzah and the men of Bethshemesh. May we hence therefore conclude that these men are more grievous sinners than any others of this age, or Nation, which have not transgressed in particular after these men's example? No, the Lord hath forbidden us to pass this censure, or judgement upon them: Such as are most free from these presumptuos sins must ever remember that they have often grievously transgressed the Law of God in some one kind or other. All of us must lay that saying of our Saviour to heart; unless we repent we shall all likewise perish. But though this place prohibits rash censure and judgement upon particular sinners, may not we which are Gods embassadors pronounce the like universal sentence, which our Saviour here doth against all the inhabitants of Galilee and jerusalem with the same limitation against this, or any other Christian Nation, except ye repent ye shall all perish after the same disastrous manner that the jewish Nation did? I tell you nay; this is beyond our commission, beyond our instructions, whom God hath appointed for his embassadors. Our Saviour himself hath put in a caveat against all such presumptuous conjectures, or pretended divinations. The calamities, and distresses of Galilee and jerusalem, of the whole jewish Nation were so general, and so tragical, as no Nation since the beginning of the world had suffered the like, no other shall suffer the like unto the world's end. But then all Nations unless they repent shall perish after a more fearful and visibly disastrous manner, than Galilee and jerusalem did. But may we not in the mean time say, that these Galileans, and inhabitants of jerusalem, in whom this prophecy in my text was literally fulfilled, were sinners above all other Nations or generations in the world, because they suffered such things as no other Nation, or generation had either suffered, or shall suffer unto the world's end? I tell you nay. But this present generation of the jews did put our Saviour, the son of God, the God of their forefathers, to an ignominious death: And this was the most grievous sin quoad speciem, for its specifical quality that could be committed; A sin that could not be committed again, for he was to dye but once, death hath no more dominion over him. But though the son of God could dye but once, yet many this day living may be as guilty of his death, as judas, or Pilate, as the most malicious amongst the chief Priests, the Scribes and pharisees were. Or admit that those jews were more deeply guilty of our Saviour's blood than any generation since; yet he that would hence infer his death to have been the chief or only cause of all the calamities, which be fell that present generation of the jews. wherein he died, should only prove himself to be more skilful in laying the charge then in making the just exoneration, he should shew-himselfe to be but half an accoumptant; but of this elsewhere. But in what sense soever the putting our Saviour to death, was the cause of Ierusalem's destruction; yet this particular sin in putting our Saviour to death was not the sin, or any part of the sins of which they are forewarned by our Saviour to repent, for this sin was not as yet committed, nor so much as thought upon by those Galileans, whose blood Pilate mingled with their sacrifices, or by those eighteen upon whom the tower in Siloe fell. And no question but these men did perish for such sins as the Nation was for the most part guilty of, and were forewarned of by exemplary punishments, inflicted upon these Galileans. The persecution of our Saviour was but a Symptom of those other sins of whose deadly issue, without repentance, they were forewarned by these, and the like signs of the time. The reason why they hated the light of the world, after he had done so much good unto them, was, because their deeds were evil Joh. 3. v. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. What then were those capital sins whereof they were warned in particular? such in the first place was their present rebellious disposition, for which sin in particular these Galileans did thus perish. But was this all? No, it is one thing to be rebellious, another to be unrelentingly rebellious. This unrelentance presupposeth some other fouler sin than rebellion. As what? Hypocrisy specially, & when our Saviour upbraids them with this title of Hypocrisy, as when he saith Luk. 12. v. 54. Mat. 16. Ye Hypocrites ye can discern the face of the sky, and of the earth, how is it that ye cannot discern the signs of the time, His speech implies that their hypocrisy was the chief cause, why they did not discern the signs of the time; Why they were so unrelentingly rebellious against God and man, that they would take no warning either from the son of God, or by the calamities of their brethren. Now if any amongst us be as great hypocrites as they were, they be as grievous sinners, as guilty of Christ's bloody death, and liable to as grievous punishments, either in this life, or in the life to come, as they were. A Pharisaical hypocrite none can be, unless his soul be so wedded to some branches, as he conceives them of holy doctrine, or zeal to God's word, that he would rather suffer his soul, and body to be dissolved, then be divorced from his opinions: That will not be ready as opportunity serves to persecute all such even unto death, as will not comply with him, or maintain his faction. And this kind of hypocrisy always presupposeth some other sins which breed it, always include some other sins, or errors which feed and strengthen it. That error which breeds hypocrisy is a zealous desire to be extremely contrary in all or most points unto them, whom they undoubtedly know to contradict the truth as well in some opinions as practices. Satan may instill other erroneous opinions into his scholars, and yet must be enforced to play the sophister before he can draw them to admit of his intended conclusions, that is lewd, or wicked practices, but if he can once insinuate immature persuasions, or strong presumptions of their irreversible estate in God's favour, he needs no help of Sophistry to infer his intended conclusions. This antecedent being swallowed, he can enforce the conclusion by good Logic, by rules of reason, more clear than any Syllogism can make it, than any philosophical, or mathematical demonstration. For it is an unquestionable rule of reason presupposed to all rules of Syllogisms or argumentations, that an universal negative may be simply converted, as [if no man can be a stone, than no stone can be a man] the rule is as firm in divinity that if no hypocrite, no envious, or uncharitable man can enter into the Kingdom of heaven, than no man that must enter into the Kingdom of heaven, that is irreversibly ordained to eternal life, can be an hypocrite, can be an envious, or uncharitable man. Whence again it will clearly follow, that if the former opinions concerning men's personal, or national irreversible estate in God's favour have possessed men's souls and brains before its due time; albeit they do the self same things that rebels do, that hypocrites, that envious or uncharitable men do: yet so long as this opinion stands unshaken they can never suspect themselves to be rebellious, to be hypocrites or uncharitable: That which indeed, and in the language of the holy ghost is rebellion, will be favourably interpreted to be the liberty of conscience in defence of God's laws; envy hatred, and uncharitableness towards men will go current for zeal towards God, and true religion. To illustrate, or confirm these observations touching the original, & Symptoms of pharisaical hypocrisy by the example & practice of these jews according to the order in which they have been now proposed. The first original was in the overprising of the rigid reformation of their forefather's profaneness. Their fathers worshipped stocks, and stones, the images or statues of heathen Gods, these latter sought to be so extremely contrary to the heathen, or to the practices of 〈◊〉 forefathers in this particular, that they would 〈…〉 any civil use of pictures, and their unrelenting zeal to maintain this rigid reformation was the original of that rebellion, wherein they perished after they had continued it seventy years more or less. For Herod the great having erected a golden eagle upon the walls of the Temple, not with purpose to have it adored, but in testimony of his gratitude, and allegiance to the Roman Emperor, some of their Rabbins, or great masters did teach their scholars to deface it though they died for it: and death in this holy quarrel was accounted Martyrdom. Afterwards they were pressed to admit a statue of the Roman emperor in their Temple, but not urged, as I take it to adore it. And this did blow the coals of former dissension, and was the original of that final rebellion under Nero. Now if they had not apprehended this rebellion as an holy war; or had not affected to become Martyrs in defence of true religion, they might easily have deprecated this eyesore, or grievance at the Roman deputies hands, as the wiser sort of them sometimes had done. But howsoever these latter jews, almost from the time of their return from Babylon, did increase the measure of their forefathers grosser sins by too nice and rigid reformation of them, and added pharisaical hypocrisy unto them, as a new disease of the soul scarce heard of before; yet this hypocrisy, though epidemical to this Nation, had not the strength to bring forth that monster of uncharitableness, which did portend the ruin of this mighty people, until they were invaded by the Romans. For from the time that this Nation was brought into subjection by Pompey the great, their Church-governors' did allow and appoint daily sacrifices to be offered for the peace, and tranquillity of the Roman empire, and security of the emperor's. But a little before the fulfilling of this prophecy in my text there arose a sect which did condemn this custom, after an hundred years' continuance, as unlawful, as contrary to the Law of God, as a pollution of the Temple. And it is a point observable by such as read the history of josephus, that of all the iregularities, or prodigious villainies committed in the Temple during the time of the siege, as the tumultuous deposition of their high Priests, and murder of them, and others of better place, the faction surnamed (by themselves) the Zealous were the chief Authors, and a betters. The fruit of this their blind and misguided zeal was to misinterpret the murder of their brethren, which would not comply with them in their furious projects to be the best service the only sacrifice then left to offer unto God; for the daily sacrifice of beasts did cease for want of provision, they having plenty, or sufficiency of nothing but of famine. Now, to parallel the sins of our Nation, of this present generation specially, with the sins of the latter jews: As for sins against the second table, no man of unpartial understanding, or experience can deny that we far exceed them, unless it be for murder only; disobedience to parents, to magistrates, adultery, fornication, theft, false witness-bearing, and coveting their neighbour's goods are far more rife amongst us than they were, or could be amongst them, at least in the practice. The keen edge of some few give us occasion to conjecture what the bloody issue of misguided zeal would be, could it once get as strong a back as it had in these jews, when there was no King in Israel, or in that Anarchy wherein every one did that which was pleasing in his own eyes. Again no man not surprised with a jewish slumber, but may clearly see how many amongst us, place a great part of religion in being as extremely contrary to the Romish Church, as these latter jews were to the idolatry, or superstition of the heathen, or of their forefathers. Now if this zeal of contrariety to Romish superstition be but equal to the like zeal in the jews, the hypocrisy, which is the resultance of such misguided zeal must needs be more malignant. And easy it were, if place and time did permit, to demonstrate how these men condemn themselves by judging the Romish doctrine and discipline, in her grossest errors, & practices. An●articks they are, & think they can never be far enough from the North-pole until they run from it unto the South-pole, and pitch their habitation in terrâ incongnitâ in a world and Church unknown to the ancients, and I fear unto themselves. But to let this error pass; if it were a grievous sin in this last generation of the jews to prohibit the offering of legal sacrifices for the peace and security, for the weal and prosperity of the Roman emperor's whilst the partition wall betwixt the jew and the Gentile was yet for the most part standing; it cannot be a less sin in such Christians as forebid us to offer up the calves or fruits of our lips, to wit, the sacrifice of prayer for all men, for all people in the world, since this partition wall was taken away. If thus to pray for all men were indeed an error; yet it were, alas, but error amoris, a charitable error; an error which deserved pity, rather than contempt, and hatred of those who think themselves wiser in God's ways than their fathers in Christ; yet pity it they do not, but rather scorn and contemn it, or persecute such as practise it so far as they are able; that is, with bitter and slanderous words. And why do they so? Not out of hatred unto men's persons, if we may believe them, but out of zeal unto God's word, which forbids the practice of it, and must be obeyed before any injunctions of the Church, which in their construction are but Laws of men. But where doth God's word so expressly forbid it? Our Saviour's practice, as they allege, which ought to be to us a rule more Saveraigne than any rubrickes in our Church book, doth in their opinion by consequence condemn it, as john Chap. 17. v. 9 I pray for them, I pray not for the world; but for them which thou hast given me, for they are thine. This, for aught I know, is the only place that can be pretended against the practice of our Church. But the question is not whether our Saviour in this place, or at this time did pray for his Apostles alone, or for such as should believe through their report, but what it was which he prayed for them only? If our Saviour in this very place did pray his father not only to bestow some extraordinary gifts upon his Apostles, and such as they taught viuâ voce; but withal for some visible manifestation of these extraordinary gifts bestowed upon them, The extraordinary blessings which our Saviour prayed for, were the visible endowments of the Holy Ghost, and that admirable union of soul and mind, and community of goods, and possessions etc. mentioned Act. 2. 3. 4. etc. this will no way exclude the world, as it then stood in opposition to true believers, in sensu diviso, from being partaker of his prayers for gifts ordinary. Now that our Saviour did thus pray for his Apostles, and the first converts to this end and purpose, that these extraordinary gifts bestowed on them alone, might be an inducement to bring the world, and all future generations to be partakers of ordinary gifts, is evident from the 20. and 21. v. Neither pray I for these alone, but for them also which shall believe on me through their word: that they may all be one, as thou father art in me, and I in thee▪ that they also may be one in us: that the world may believe that thou hast sent me. All which gifts were peculiar to these primitive times. Our Saviour in this prayer for the world prays not only that it might be partaker of the outward means, but of the internal means of salvation, yea of salvation its self, for so he had premised. v. 3. This is life eternal, that they may know thee the only true God, and jesus Christ whom thou hast sent. So far then is our Church, or the ancient Church, whom she follows, from contradicting our Saviour's meaning in this place, that they took his prayer and practice for their pattern. For as we are taught in our Liturgy to pray for all men without exception we are taught withal nor to pray for all things for all men promiscuosly, but respectively; for such things for every man as his estate & condition is immediately capable of. All men of what Nation or condition soever, as well Singula generum as genera singulorum, are either in the way of truth, or out of it: This division admits no medium or third member. Now we are taught to pray for all men, for every man, that are comprehended in this division; but not to pray for the same blessings for all. In the first place we are taught to pray that God would bring all those into the ways of truth as have erred and are deceived; we do not pray to God to confirm them in the way of truth, until they be in it; of such as are in the way of truth (which is the second member of the universal division) some do stand, that is walk in it without stumbling, others fall, others walk in it, yet but weakly and droopingly: and according to their several estates and conditions, we pray first, that God would strengthen such as do stand; Secondly, that he would raise up such as do fall; Thirdly that he would help and comfort the weakhearted or fainting travellers in the ways of truth, & finally (not at our first conversion) to tread down Satan under our feet; jam. 4. v. 7. For we must resist, we must encounter him before he will flee from us, and after his flight we must pursue the victory, or advantage gotten before we can hope to trample upon him. But what success hath our Church found by continuing this form of prayer more than other Churches which contemn, or deride it? The success we leave to God: yet this comfort we have, that albeit many, or most of them, for whom we thus daily pray, may dye in their sins, their blood shall not be required at our hands. As for such as malign, or mock us for thus praying, let us continue our prayers for them also, Father forgive us, and forgive them all our sins negligences and ignorances, and endue us with the grace of thy holy spirit, to amend our lives according to thy holy word. A SERMON OR POSTILL PREACHED IN NEWE-CASTLE UPON TINE The second Sunday in Advent 1630. OXFORD. Printed by LEONARD LICHFIELD An. Dom. 1637. LUK. 21. V. 25. And there shall be signs in the sun, and in the moon, and in the stars, and upon the earth distress of Nations, with perplexity, the sea, and the waves roaring; THIS day being the second Sunday in Advent draws me, as ye see, unto a new text, being part of the Gospel for this solemnity. But my text doth not draw me to a new argument. My former argument, as ye may remember, was concerning the signs of the time. And here ye may behold signs of the time in the frontispiece of my text; There shall be signs in the sun, and in the moon etc. Upon the earth and in the waters, that is, in every part of this great, and visible book of the creature. But of what, or of what times were these signs here foretold? To the former part of this question our Evangelist hath made a full answer. v. 27, These were signs of the son of man's coming to judgement with power, and great glory. By the son of man, ye know, is meant our Lord and Saviour Christ, and his coming was expected by this people, one, and other. john Baptist knew this to be the title of the Messias, and out of this Notion or description of his person, and office he being in prison sent two of his disciples unto him with this Embassage, Luk, 7. v. 19 Art thou he that should come, or are we to look for another; And from this Embassage of john the next Dominical, or Lords day takes its denomination, or right to be enroled amongst the Dominicalls consecrated to the memory of his coming. The Pharisees likewise knew this title of him that was to come to belong unto Christ, or unto the great Prophet, which God had promised to raise up unto them like to Moses. And out of this notion they propound this interrogatory unto john, john 1. 21. Art thou Elias, art thou that Prophet, and again, v. 25. Why baptizest thou then if thou be not that Christ, nor Elias neither that Prophet. And from John's answer to these interrogatories v. 26. 27. I baptise with water, but there standeth one among you, whom ye know not, he it is who coming after me is preferred before me, The fourth, and last Dominical takes its denomination, or right to be enroled amongst the days consecrated to the memory of his coming. The Dominical, or Lords day last passed takes its denomination from the Gospel appointed for that day. Behold o Zion thy King cometh. etc. So doth this present day, or second sunday in Advent take this title from that clause of the Gospel, v. 27. And then they shall see the son of man coming in a cloud. Now the coming of Christ, the son of man, and the son of God, admits in the general two degrees. The first, his coming in humility to visit and redeem the world. The second, his coming in power, and glory, to judge the world. The Gospels appointed by the Church for the three other Dominicalls, or Lords days in Advent refer to the first manner of his coming, to wit, in humility to visit and redeem his people. The Gospel appointed for this present day points at his coming in power, and glory to judge the world. The question than is, whether this prophecy hath been in any sort already fulfilled, or in what sort it shall be hereafter fulfilled, or accomplished? or if this prophecy were twice to be fulfilled, the question is, whether these signs here mentioned in my text, do concern as well the last fulfilling of it as the first? That this prophecy hath been already literally fulfilled is clear from the 21. and 32. verses of this Chapter. Verily I say unto you this generation shall not pass till all be fulfilled. All what? All that he had said concerning the signs of the time, so S. Matthew expresseth our Saviour's meaning more fully then S. Luke doth Math. 24. v. 34. Verily I say unto you this generation shall not pass till all these things be fulfilled, that is, till the terrors of those times whereof he speaks, until the signs of these times in the sun, in the moon, and in the stars, should be exhibited. For by this generation he comprehends that present age, or compass of an hundred years taking their beginning either from the time wherein he uttered this prophecy, or from the birth of these his Auditors, the greater part whereof were betwixt twenty and fifty years, and but a few of them to live above fifty years after this forewarning; so that this age or generation whereof he speaks was to determine with the lifes of these Auditors: though many of them did not, yet some of them did, and more might have outlived these signs here foretold. For these signs were to be exhibited unto the Nations not long after the desolation of jerusalem as S. Mark tells us, Chap. 15. v. 24. But in those days after that tribulation the sun shall be darkened and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. Or lest any man should except that the sun might be darkened after the days of Ierusalem's tribulation, and sorrow, and yet not be so darkened till the last day, S. Matthew hath put in a caveat against this exception, Mat. 24. 29. Immediately after the tribulation of those days shall the sun be darkened, & the moon shall not give her light. So that if we can point out the time, wherein all that our Saviour said concerning the tribulation of jerusalem, and jury were fulfilled, we may easily find out the appointed time, wherein the signs in my text were to be exhibited. That which must direct us in the right search of the tribulations precedent to his coming here literally meant, is our Saviour's censure upon his Disciples admiration at the goodly buildings of the Temple. As he went out, saith S. Matthew 24. 1. and departed from the Temple, his Disciples came to him to show him the buildings of the Temple, S. Mark tells us Chap. 13. 1. that one of his Disciples saith unto him, master see what manner of stones, and what buildings are here. And because this one Disciple is not named S. Matthew indefinitely saith, his Disciples came unto him. A strange humour in them (were they one or more) for how could they imagine that he had not observed the goodliness of these buildings before. But upon what occasion soever (they or he, one or more of them) did move him to view the buildings, his reply unto this motion was unexpected, For he saith unto them, see you not all these things? Verily I say unto you there shall not be left here one stone upon another, that shall not be thrown down. Mat. 24. 2. Mark. 13. 2. Luk. 21. 6. And thus much he had told them with weeping eyes before, Luk. 19 44. But it seems they were at better leisure to hearken unto this second prediction of the Temples destruction, than they were before when their ears were filled with the joyful shouts of Hosanna, blessed be he that cometh in the name of the Lord. And hence as he sat upon the mount of Olives, over against the Temple, Peter, and james, and john, and Andrew, asked him privately, tell us when shall these things be? and what shall be the signs, when these things shall be fulfilled? Mark 13. v. 34. All of his Disciples at least all of them which moved this question did agree in this prenotion, that all these things should be fulfilled at his coming and that at his coming to judgement the world should have an end. Hence S. Mat. 24. 3. relates the question thus. Tell us when shall these things be, and what shall be the sign of thy coming, and of the end of the world? But this question, though not so intended by them, was fallacia ad plures interrogationes, a question consisting of two parts, one so different from the other that one and the same answer could not befit both; and therefore he makes answer distinguendo, or respectively to both parts. Concerning the signs of his first coming to declare himself to be the judge of the world, or the signs precedent to the destruction of the Temple, he gives them a plain peremptory answer. Mat. 24. from v. 4. to the 36. And so again Mark. 13. from v. the 5. to v. 32. And in this Chapter from v. 10. to v. 32. But concerning the other part of the question when the world should end, or the signs that should precede, that he conceals, or rather exhorts them not to inquire after it; But of that day and hour, that is, the day of final judgement, or the end of the world, knoweth no man, no not the Angels of heaven, but my father only. Mat. 24. 36. And Mark. 13. 32. But of that day and hour knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father. That this answer concerns only the second part of the former question, to wit, the time wherein the world shall end, is hence evident for that the Angels, yea and such as understood the Prophets, at least our Saviour Christ, as man, did know the time appointed, for the destruction of the Temple, and the desolation of the holy City and land, for thus much was punctually and literally foretold by Daniel Chap. 9 24. Seaventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, etc. No question but Daniel himself, and the Angel which instructed him, did know the precise point of time when these seaventy weeks did commence; although Chronologers at this day vary a little upon this point, & he that knew the time when they begun, might easily collect at what time they were to end. For these seaventy weeks, or seaventy seven of years, make up the just sum of four hundred and ninety years, and so long did jerusalem continue after it was restored again by Cyrus, and his successors in the Persian Empire. And albeit our Saviour's Desciples did not at that time, perhaps clearly understand the Prophecy of Daniel; yet they might clearly foresee the time of Ierusalem's destruction by the signs which our Saviour gives them in this Chap. and in the 24. of S. Matthew. The signs were specially three, first earthquaks and strange commotion of wars in several nations, as specially between the jews, and other Nations subject to the Roman empire: Secondly, the general hatred wherewith all Nations did persecute Christ's Disciples, which were then no Nation, but the fewest of any sect or profession: For unto the time between our Saviour's death, and the death of the Emperor Nero, that saying of our Saviour, ye shall be hated of all men for my name's sake, hath special reference. And it was most remarkably fulfilled whilst the jewish Nation did flourish, or was in strength. For that Nation did bear more deadly hatred to such as professed themselves to be Christ's Disciples, than they did unto the Heathen. And the Heathens again, specially the Romans did hate and persecute the Christians as the worst sort amongst the jews, of whom they took Christ's little flock to be a stem, or branch, because the governor's of it, Christ's Apostles, were jews by progeny. So that the Laws which were ennacted in Rome against the jews were most severely executed upon the Christians, besides many lawless and barbarous cruelties, which were practised upon many of them in the time of Nero without any check, or impeachment. This was a second sign precedent to the desolation of jerusalem. The third was the abomination of desolation foretold by Daniel, and expounded by our Saviour. Mat. 24. 15. For the overspreading of abominations, saith Daniel. Chap. 9 v. 27. He shall make it desolate, even unto the consummation, and that determined shall be poured upon the desolate. It is termed by our Saviour the abomination of desolation because it was an abomination which did portend the utter desolation of the city, and of the Temple, wherein this abomination was practised by the seditious, or that faction which was called the zealous. And this abomination became most remarkable from that time that the seditious begun, first to depose the high Priests, and afterwards to murher them in the Temple. For than they turned the house of God, not into a den of thiefs, but into a den of murderers, even a slaughter house. The fulfilling of this part of our Saviour's prophecy, you may read at your leisure in josephus in his sixth book of the jewish war. Chap. 1. O miserable city, saith he, what didst thou suffer at the Romans hands, to be compared unto this, although they entered with fire to purge thee from thy iniquity? For now thou wast no longer the house of God, neither couldst thou endure being made a Sepulchre of thine inhabitants, and having by thy civil wars made the Temple a grave of dead bodies. It was the abomination which this desperate, and gracelessely jewish people did commit in the holy place; (that is in the Temple and in the courts of it) which brought that miserable desolation upon the Temple, upon the city & Nation. The Romans were but executioners of God's wrath & vengeance against them. And those interpreters of the Gospel who by the abomination of desolation understand the Roman forces though many theybe, yet the more they be, or shall be, the more they multiply a strange error, or gross incogitancy. But after the practice of such abominations, as josephus relates, in the holy place, the doom pronounced by our Saviour against the Temple, against the city, and Nation, became so inevitable, and was to be executed with so much speed, as every one that in those times feared God might see the just occasion, and necessity of our Saviour's admonition, Mat. 24. 16. etc. Then let them which are in judea flee unto the mountains, let him which is on the house top not come down to take any thing out of his house, neither let him which is in the field return back to fetch his clothes etc. Then shall be great tribulation, such as was not from the beginning of the world to this time, nor ever shall be. The same admonitions of our Saviour are related totidem dem verbis Mark, 13. v. 14. to the 20. and by S. Luk. 21. 21. to the 26. with some additions. Then let them which are in judea fly unto the mountains, and let them which are in the midst of it depart out, and let not them which are in the country enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled, and they shall fall by the edge of the sword, and shall be led away captive into all Nations. And jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. After God's wrath had once seized upon them, the execution of it was so nimble & quick, that if it had continued but some few weeks, or many days, as it had begun, all isaack's seed according to the flesh had utterly perished. But for the elect's sake, or such as God had chosen out of that Nation to propagate the Kingdom of his son, these days of tribulation were shortened; And however the persecution of both jews and Christians, did not determine with the destruction of jerusalem: yet the number of Christians did multiply faster than the seed of Abraham according to the flesh had done in Egypt. Now all these signs, which our Saviour had given of Ierusalem's destruction, were fulfilled within forty years after his resurrection, and ascension; and the dissolution of the Temple & of the city which these signs, or abominations did portend, was accomplished in the Autumn following. Now after the exhibition of these signs, and the tribulation of those days, the fearful signs here mentioned in my text were immediately to follow. But how immediately? without any delay, or inter position of time, of days, of months, or years? this we may not say, this we cannot safely collect from our Saviour's words. These signs were to follow immediately, non immediatione temporis, sed immediatione signorum; that is, they were to follow immediately not with reference to the next times ensuing, but with reference to the next remarkable signs of the times, of which the world (as well the Christians then increased as the relics of the jewish Nation as the Gentiles (who were the greatest part of the world) after the destruction of jerusalem were to take warning. In this sense we say that one King is another's immediate successor, if there be no King between them, albeit their be an interregnum either of weeks, or months betwixt them. The vacancy of an Episcopal see for one or two years, or more doth not make the next succeeding Bishop not to be the others immediate successor, albeit there be an intermediat time betwixt the one's death, or removal, and the others election, or consecration. Thus albeit the signs in my text did immediately succeed the former signs of Ierusalem's destruction; yet the world, as well the jews, and Christians, as the Romans had a convenient time allotted to pause, or meditate upon the strange desolation of jerusalem, and judea, before the second rank of signs here in my text, were to be exhibited, for they were not exhibited until the second year of Titus his reign. For seeing the Nations would take no notice of Christ's Kingdom, or of God's judgements by the prodigious destruction of jerusalem, it was, shall I say his will, yea an act of his mercy to give them a second, a more solemn public warning of that great and terrible day, wherein that jesus whom the jews had crucified, whom the Romans had strangely slighted, and grievously persecuted in his members, will come with glory and power to execute judgement upon all ungodly men, upon all unbelievers, or rebels against his Kingdom. But before I come to show you the particular manner how this phophecy was fulfilled within that age current, wherein it was uttered, it will be expedient to acquaint you with the strange manner how the jews first, and the Romans after them did misconstrue, or pervert the signs of the time, which God had given them for their good. The Heathen writers themselves acknowledge there was a constant fame, or received opinion throughout the East, that the land of jury in this age should bring forth one who was to be Lord, and King over the whole world. This general fame and opinion took its original from the prophecies of the old testament concerning our Saviour's birth and resurrection. And unto these prophetical predictions all the signs of the time did fully accord; yet seeing our Saviour's Kingdom was not of this world, though more universal, seeing the authority which he exercised was merely spiritual not temporal, seeing he would not take upon him to imprison, to put to death, or to divide inheritances, or to manage wars against the enemies of this people, they sleited him then as most part of the world have done his true Ambassadors since. For who is there almost that fears the edge of the spiritual sword, unless it be backed with the temporal. But did the jewish Nation then take notice of the former constant fame throughout the East, concerning the great Lord of Lords which was then to arise out of jury? or had they no apprehension of the signs of the time which did confirm, or seal the truth of the prophecies, which occasioned this fame? Yes, the signs of those times did work very strange, though very bad effects, even in the very worst of this people. Their hearts were so overgrown with pride, vainglory, and hypocrisy, that the abundance of these and the like bad humours did turn good Physic, even the food of life itself into deadly poison. For out of this undoubted prenotion, that this was the very time wherein the Lord had promised to deliver this people from the hands of their enemies, they became so prone (as the event proves they were) to take arms, and rebel against the Romans, partly about the time of our Saviour's birth, but especially after his resurrection, when his Kingdom began to be propagated through the world. There was no man of greater might, or potency amongst them which did not take upon him to promise this people's deliverance from the Roman yoke, with which the more they struggled, the sorer it crushed them; and the multitude were as prone to believe every one that would take upon him the name or title of a Saviour, or deliverer. The foresight of this proneness in great ones to promise salvation to this people, and the people's promptness to believe them, did occasion our Saviour to give these admonitions to his Disciples, Beware of false Christ's, Mat. 24. v. 4. Mark. 13. v. 6. Luk. 21. v. 6. which would arise in jury before the destruction of jerusalem, with such fair inticeing promises, and pretences of deliverance, that if it had been possible the very elect should have been deceived by them, And no question but many of our Saviour's Disciples had followed these false Christ's, unless their master the true Christ had expressly forewarned them to beware of them; or unless he had instructed them that the victory which God had promised to give his people at this time over their enemies was not to be purchased by strength of sword, but by patient possessing of their own souls in time of wars and persecutions. And of these times wherein false Prophets, or false Christ's did so prevail with this people was that saying of our Saviour john 5. 43. remarkably fulfilled. I am come in my father's name, and ye receive me not, If another shall come in his own name, him you will receive. The wisest amongst the Romans, and amongst the rest Tacitus, that great statesman, or politician, observing the jews to have failed so foully in their hopes of becoming Lords over the Nations by their expected King, or Messias turned greater fools than the jews had been; for having acknowledged the truth of the former prophecy which was so famous and so constantly received throughout the East, He would have it fufilled in Vespasian, in that he was called out of judea unto the empire of Rome, that is (as they interpretit) to be Lord of the whole world. And which is most strange, josephus himself, a jew by birth and education, and therefore acquainted with the prophecies, or prenotions concerning their Messias, was either the Author of this foolish interpretation, or the first Author now extant that did publish it. Tacitus adds some credit to josephus his report of the constant fame throughout the East, that judea should at that time bring forth the Lord of the whole world, but he makes no addition to josephus his folly in misapplying that which the Prophets had said, and the eastern Nation had received concerning the King that was to arise out of judea unto Vespasian, making him and his sons of true and lawful Emperors, false Christ's. Now to a-awake the Romans out of this proud fantastic dream; the true Christ, the Lord of heaven and earth, and judge of quick and dead, did exhibit these signs here mentioned in my text before the Romans had fully digested their triumphant feast, and joy for the victory which they had gotten over the jewish Nation, Italy and Rome itself became the stage whereon these fearful spectacles were acted, and the whole Roman Empire were more than spectators, if no Actors, yet patients in this doleful tragedy. Besides the destruction of the old world by water and of Sodom, and other four cities by fire and brimstone, no history of the world doth mention any such strange calamities as issued from the burning of the mount Vesuevius in Campania which first happened in the first, or second year of Titus although it hath oftentimes since procured great annoyance to neighbour provinces. But that it begun first to burn in the days of Titus is clear from the untimely death of Plyny the elder that great Naturalist, Who out of curiosity going to search the cause of it, was choked to death with the smoke. I have often put you in mind heretofore that many historians which either never read the sacred prophecies, or did not mind them when they wrote their histories are usually the best interpreters as well of the prophecies in the old as new testament. Nor is the fulfilling of any prophecy in the old testament more literally, or more punctually related either in the old, or new testament, than the fulfilling of this prophecy in my text is by Dio Cassius, a most judicious, and ingenious heathen writer, in the reign of Titus. The sudden earthquakes were so grievous that all that valley was sultring hot, and the tops of the mountains sunk down, under the growd were noises like thunder, answered with like bellow above; the searoared, and the heavens resounded like noise; huge and great crashing were heard, as if the mountains had fallen together; great stones leapt out of their places, as high as tops of hills, and after them issued abundance of fire and smoke, in so much that it darkened the air, and obscured the sun, as if it had been eclipsed; so that night was turned into day, and day into night; many were persuaded that the Giants had raised some civil broils amongst themselves, because they did see their shapes in smoke, and heard a noise of trumpets; others thought the world should be resolved into old Chaos, or consumed with fire; some ran out of their houses into the streets, others from the streets, or highways into their houses; otherer from sea to land some again from the land to the sea, Dio Cassius inhistoria Titi. Besides the large extent of this calamity through Egypt, Syria, and Greece, and great part of Africa related by this Author and touched upon in the first book of Comments upon the Creed. page 49. etc. The latin reader may find many other circumstances in other good writers, as in Procopius, Zonaras etc. faithfully collected by Maiolus tractatu de montibus. pag. 520. & 521. Though Cedrenus were a Christian, yet I think when he wrote the history of Phocas he had as little mind, or thought of the fulfilling of S. John's prophecy Revelation the 8. Chap. v. 8. etc. As Dio Cassius had of the accomplishment of our Saviour in my text; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the second Angel sounded, and as it were a great mountain burning with fire, was cast into the sea, and the third part of the sea became blood. And the third part of the creatures which were in the sea, and had life, died, and the third part of the ships were destroyed. Cednenus, after a brief character of Phocas his ill favoured body and conditions, in which latter his consort did too well agree with him, tells us that in his time there was an inundation of all manner of mischiefs upon mankind, an infinite number of men, and beasts died, and the earth denying her increase, the famine and grievous pestilences arose, and the winters were so sharp and cruel that the sea freezed, and the fishes in it perished. These were strange signs of the time, and did portend the greatest alteration that ever befell Christian Churches by the erection of the two grand antichristian tyrannies, Lib. 1. comment. in Symbolum Apostolicum. the one in the East, the other in the west.; Cedrenus in compendio historiae pag. 332. All that I have for this present to add unto my former observations, concerning the burning of Vesuvius is the admirable disposition of God's providence in that he would not have the fulfilling of this prophecy in my text to be recorded by any Evangelist, or other sacred writers, but by this heathen historian; A bright ray, or beam of divine providence you may observe in so disposing the testimonies of these times, as that the Evangelist, S. john, who usually relates our Saviour's speeches more distinctly, and more at large then the other three Evangelists doth not so much as mention our Saviour's prophecies, either concerning the signs preceding the destruction of jerusalem, or these signs in my text, which were signs of his coming to judge the Nations. The reason I take it was, because S. john of all the four Evangelists did outlive both sorts of the signs, for he was alive in the days of Trajan the emperor, betwixt whose reign and the reign of Titus, in whose days these signs in my text were exhibited, Domitian, and Cocceius Nerva did successively reign over the Romans. And it may be S. john did purposely omit the Relation of our Saviour's prophecies concerning these signs, or prognostics, whether of Ierusalem's destruction, or of Christ's coming to judge the Nations, because he knew, when he wrote his Gospel, he was to outlive them, and for this reason his relation of them would have been more liable to suspicion, or to the exceptions of the jews or heathen, than the relations of S. Matthew, Mark, or Luke were, seeing they all died before the destruction of jerusalem. But did S. John know, or what presumptions have we to think he did know, that he was to continue his pilgrimage here on earth until this prophecy of my text were fulfilled, that is, until Christ's coming to give all the Nations of the world, as well as jerusalem, a solemn warning of of his power, and purpose to judge the world? This S. john might know, or this he could not but know, from our Saviour's speeches to him and S. Peter, related by him john. 21. v. 18. to the 23. Our Saviour had signified, or intimated to S. Peter, by what manner of death he should glorify God, and bid him follow him; the meaning is that he should be crucified, as our Saviour had been. But Peter not content to know the manner of his own death, turned about, and seeing S. john, saith to jesus Lord, what shall this man do? And jesus said unto him, if I will that he tarry till I come, what is that unto thee? The rest of the brethren, that is, of Christ's disciples made a false descant upon this sure ground; for they hence collected, that S. john should not dye at all; but this misconstruction of our Saviour's words S. john himself v. 23. of that Chap. plainly refuses. jesus said not unto him, he shall not dye, but if I will that he tarry till I come, what is that to thee? Yet this his annotation, or comment upon our Saviour's words did better refute errors past, then prevent the errors, or misconstructions of times ensuing. For surely they err which interpret our Saviour's words as a mere put-off to Peter's curious question, or as if they contained no such prediction, or prophecy concerning john, as the former did concerning Peter. And there is a medium between the construction which the Disciples then made of our Saviour's words, and that construction which others have made since. The Disciples hence collected that john should not dye at all, others collect that our Saviour's speech was merely hypothetical, or conditional; yet being proposed by way of interrogation, it is equivalent to this assertory, or affirmative, It is my will that he should tarry till I come, do not thou grudge at this but follow me: Now, as you have heard before, there is a two fold coming of Christ, the one typical, or representative, which is the coming here mentioned in my text, and meant by our Saviour in his answer to Peter, john 21 v. 22. the other real, or consummative, to wit, his last coming to judgement. The Disciples did err only in this, that they understood our Saviour's words unto S. Peter of his last coming to judgement. And if john had been to tarry on earth till that time, the consequence had been true, he should not have died but as S. Paul speaks, he should have been changed. But our Saviour speaks of his coming here mentioned in my text, of which coming S. john, and others then living, were to be witnesses, and spectators; And of this coming the destruction of jerusalem was a sign, by which his Disciples then alive might prognosticate, or expect it before they died. But of his last coming to judgement, at least of the time of the world's end, our Saviour in my text gave no sign, but rather inhibited his Disciples to inquire after it, seeing it was then reserved to his father only. And if any be disposed to seek after the signs of that day, these he must learn of S. john in his revelation, who saw his first coming to judgement in such a sense and manner, as he had seen the Kingdom of heaven come with power, and glory, at his transfiguration upon the mount. But though the time of Christ's coming to judgement be uncertain, though we may not expect that he should come unto us in such visible manner, as he did to this generation; yet he daily comes to us in a more real manner, if we will prepare our hearts to entertain him. For so he comes to us in his word, and in the sacraments, and this his coming shall be unto judgement, unless we examine and judge ourselves. But if we will judge ourselves, we shall not be judged of the Lord; yea he comes unto us in mercy and loving kindness. One way or other he comes to all. Behold (saith he) I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revel. 3. 20. Yet he which thus knocketh, that we may open, hath commanded us to knock that it may be opened to us. And indeed the only way by which we can open the door to him is by continual knocking at the gate of mercy, that he would open that unto us, that he would come unto us by his grace, by the sweet influence of his own everlasting sacrifice, Lord hear us when we call upon thee, and open unto us, and so come unto us, yea so come quickly. A brief appendix to the former treatise of the signs of the time, or divine forewarnings. OF omnious presagements, or abodings good or bad whether given, taken, or affected; and of prodigies, or portendments which are, for the most part, public signs of the times wherein they are exhibited, I had in my younger and better days written a large treatise which hitherto I have not had the opportunity, or leisure to publish, out of which I have borrowed two, or three instances in the former treatise. But amongst all the forewarning signs given to this land, as so many summons to repentance, none which have been given within my memory did make so durable impression upon my heart and thoughts, as that late mighty wind, which having begun his terrible visitation from the utmost point of the South-west, did continue it in one night unto the North-east corner of this Southern province. This was more than a sign of the time; Tempus ipsum admonebat, the very time itself wherein it happened, being the vigils of that great anniversary Novemb. 5. was a sign, to my apprehension, most significant, and doth interpret the meaning of this terrible messengers inarticulate voice, much better than any linguist living this day, as well as the Prophets (were any such now alive) could do. Both the messenger, and the time wherein he delivered his message, do teach us that truth, which hath been often mentioned in these former meditations, more punctually, and more pithily than I could then, or can yet express it. Thus much of his meaning, the serious reader may understand, that albeit we of this Kingdom were in firm league with all Nations of the earth with whom we have had any time commerce; although our greatest enemies should become our greatest friends; yet it is still in the Lord almighty his power, and as we may fear in his purpose, to plague this Kingdom more grievously by his own immediate hand, or by this invisible, but most audible messenger; or by other like storms, and tempests, then at any time he hath done by the famine, by the sword, or by the plague of pestilence; to bury more living souls as well of superior as of inferior rank in the ruins of their stately houses, or meaner cottages, than the powder-plotters did intend to do, or the powder-plot itself, had it taken effect, could have done. God grant every member of this Church and Kingdom grace to look into his own heart and purposes: and to all in authority, whether superior or inferior, from the highest to the lowest, to look not only unto their own, but unto others ways of whom they have the care, or oversight, that these may run parallel with the ways of God: which if we shall continue to cross, or fall foul upon them, or his most sacred laws; it is not any parliamentary law, not any act of state, or decrees of Courts of justice, that can break the stroke of his outstretched punishing arm and hand or fend off his dreadful judgements threatened from falling more heavy upon us, then at any time hitherto (his name be praised) they have done. Finally although our public fasts, or solemn deprecations for averting his judgements from this land 〈◊〉 or the time being ceased by the same authority by which they were begun: yet no authority, no act of state doth prohibit any private man to fast upon the days appointed by the Church; whose Canons enjoin though not whole families, yet of every family some one, or other, to resort unto the house of the Lord to offer up prayers, and supplications appointed by our Church upon two other special days in the week besides the Lord's day. Nor are any prohibited upon these days to offer up, besides their supplications for averting his judgementt the sacrifice of praise, and thanksgiving for our many deliverances past, unto him, to whom all praise, power, dominion, and thanksgiving are due. FINIS.