The Saints Humiliation, Sermon 2
MARK. 13.37.
And, what I ſay unto you, I ſay unto all, Watch.
THe Citie or Shire-Towne of a Countie, is as it were, the whole Counties Watch-Tower. Cheſter is the fitteſt place, and Watchfulneſſe the fitteſt worke to begin our Faſt: and therefore I hauehave choſen to you, what our Saviour fitted to all; an exhortation to be Watchfull. In it there are three parts;
1. The Exhortation; Watch. The word in Peter is foreign, 1 Pet. 4.7. foreign ſignifies both to watch and to be ſober. And that other word ſometimes uſed, foreign of foreign a Torch, is very expreſſiue to denote the qualitie of our Watch. But the word in the Text, is foreign, and foreign is ſuch a Watch as ſignifies waking. Be awake, and open-eyed.
2. To whom the Exhortation is given;
1. More ſtrictly; What I ſay to you; that referres to the third verſe, the company that was preſent, Peter, Iames, and Iohn, and Andrew.
2. More largely; What I ſay to you, I ſay to all; either all the Apoſtles, as ſome Expoſitors, or all people, as moſt and the Interlineary Gloſſe.
3. How the Exhortation is inferred, in the firſt word, But or And; which referres to a double argument;
1. The uncertaine houre of the Maſters comming, Ʋerſ. 34.35.
2. The certaine danger of ſecure ſleeping, Ʋerſ. 36.
It needs not a farther diviſion nor explication, as having neither confuſion nor difficulty; but yeelds in a naturall order theſe foure Concluſions.
1. Watching is Gods Ordinance, and our dutie. Tis grounded at leaſt by intimation, in the Command, Watch.
2. Thoſe that know Chriſt muſt watch: What I ſay to you. Peter and Iohn, tho endeared to our Saviour, are not exempt from the Dutie.
3. All muſt doe it; a common both exerciſe and dutie, what to you, I ſay to All.
4. Therefore they and all muſt watch, becauſe of the uncertaintie of time, and the danger of neglect; And what I ſay.
I ſhould treſpaſſe on the time to follow this Method, and therefore ſhall reduce all to one head, and a plainer.
That it is the Dutie of every one to watch.
The Scripture urgeth it: Mat. 24.42.43.44. Mat. 25.13. Mat. 26.41. Rom. 13.11. 2 Tim. 4.5. 1 Pet. 4.7. It were eaſie to abound in Quotations, a Concordance doth it to our hand. But there are ſome expreſſions in thoſe named places, which ſhew us what it is to watch, yet Ile rather take others. When Ezra had weighed unto Sherebiah, Haſhaebiah, and their brethren, the ſilver, and gold, and precious veſſels, he giues this charge, Watch yee and keepe them: Ezr. 8.29. To watch as wee doe a treaſure, which is worthy of care, and may be endangered by Theft. Iob compares the behaviour of the violent, to wilde Aſſes in the Deſart, who watch to the prey, or riſe betimes for the prey; Iob 24.5. To watch as the induſtrious doe, who will not loſe the advantage of opportunities. David hath it in another ſenſe; Except the Lord keep the Citie, the watch-man waketh but in voine. Pſal. 127.1. To watch as they that feare the Invaſion and a…ult of an enemie. Which differs but in a little from that of our Saviour; If the Good-man of the houſe had knowne in what Watch the Theife would come, he would hauehave watched, and not hauehave ſuffered his houſe to be broken up. Mat. 24.43. To watch as men that ſtand in feare of ſuddain dangers. The former may hauehave relation to a man in reſpect of his ſoule, the two latter in reſpect of judgement: To watch our ſelues by carefulneſſe and induſtry; To watch the comming of Iudgement by wiſe foreſeeing.
I entended my ſelfe wholly for the application, in a threefold uſe.
Vſe 1. If it be every ones dutie to watch, it juſtly and ſeaſonably reproues, ſuch as watch not, ſuch as reproach them that watch.
1. It condemnes ſuch as watch not: The careleſſe, and ſecure.
1. The careleſſe; the careleſſe of their ſoules ſtate; that as if their hearts were of little worth, hauehave no mind or thought of them. Salomon ſpeakes of the feild of the ſloathfull, that he paſſed by it, and by the Vineyard of the man voyde of underſtanding, and …e, it was …ne over with Thornes, and Nettles had covered the face thereof, and the ſtone-wall thereof was broken downe. Such may our notice be, when our obſervation paſſeth upon ſome men; overgrowne with ranker weeds, vices and diſorders which are of an eaſie growth; for they are ſluggards, and neglect their Watch. Is the ſoule no more precious? That we beſtow no Culture, no Tillage, no weeding? Men let themſelues roue upon varietie of deceiving objects; and wander as Harlots upon every greene hill. The ſoule in the fallen eſtate is a looſe and ungovernd wanton, yet we are not wary to reſtraine it; and though every temptation hath a bayte upon it, and a hooke under it, we are careleſſe of the danger. Nay, ſome are growne to ſuch dulneſſe, they excuſe ſinne with ſinne; The ſwearer beats off a ſeaſonable reproofe of his raſh oath, & pleads, He did ntt heed it. That plea is an accuſation, the ſinne is doubled; to ſinne, and to be careles how we ſinne.
2. The ſecure. Ah Beloved, wee are fallen aſleepe! tis a ſleeping age, a dead ſleepe when calls doe not awaken us. A man that ſleepes ſoundly heares not, though the voyce be both ſhrill and neare. God hath cald us, he hath called oft and lowd. While mercies ſpake, he called with a ſweet ſtill voice; now he calls with a voice of Thunder, Iudgement hath a loud peircing voice: yet we heare neither. We ſay we ſhall hauehave peace, though wee walke in the imaginations of our hearts. But tis an higher madneſſe; when we dare ſay with thoſe in the Prophet; when we threaten judgement due and deſerved againſt ſinne, they ſay, Let him make ſpeed, and haſten his worke that we may ſee it, and let the Councell of the holy One of Iſrael draw nigh that wee may know it: Eſa. 5.19. But there is a threatning of very terrible judgement againſt ſuch, and the judgement ſhall be more ſevere, if the threatning be deſpiſed: If any when he heareth the words of this curſe, ſhall bleſſe himſelfe in his heart, ſaying, I ſhall hauehave peace though I walke in the imaginations of my heart, to adde drunkennes to thirſt; the Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoake againſt that man, and all the Curſes that are written in this Booke, ſhall light vponupon him, the Lord ſhall blot out his name from under heaven, and the Lord ſhall ſeparate him unto evill: Deut. 29.19.20.21. God will make the puniſhment ſuiteable to the ſinne; The ſinne of the ſecure is, They put farre away the evill day, therefore the puniſhment is fitted; They ſhall goe captiue, with the firſt that goe captiue: Amos, 6.3.7. The judgement which ſecuritie puts off, ſhall for that cauſe be brought on with more ſpeed. The like is obſerved by Eſaiah, Becauſe yee hauehave ſaid, wee hauehave made a Covenant with death, and with hell are wee at agreement, when the overflowing ſcourge ſhall paſſe thorough, it ſhall not come unto us, for we hauehave made lyes our refuge, and under falſehood hauehave we hid our ſelues; therefore, the haile ſhall ſweepe away the refuge of lyes, and the waters ſhall overflow the hiding place: Eſa. 28.15.17. Securitie is contented with weake defences: What ayd can they giuegive us in the day of viſitation, when Iudgement ſhall be like a ſtorme and flowing tempeſt, bearing downe all before it, much more thoſe trifling Refuges built and ſtrengthened by lyes and falſ-hood. But me-thinkes that of the ſame Prophet ſtrikes with a deeper wound; The Lord did call to weeping and to mourning, and behold joy and gladneſſe, ſlaying Oxen, and killing ſheepe, eating fleſh, and drinking wine; Let us eate and drinke, for to morrow wee ſhall dye; And it was revealed in mine eares by the Lord of hoſts, ſurely this iniquitie ſhall not be purged from you till you dye, ſayth the Lord of Hoſts: Eſa. 22.12.13.14. God is jealous of his glory, and will not endure himſelfe abuſed in his goodneſſe and patience. But becauſe ſecuritie is ordinarily, if not grounded upon, yet much ſtrengthened by the prophecying of lyes; therefore the threats are uſually more ſevere againſt the Prophets, who rocke the Cradle, and lull and ſing the people to their ſleepe. They hauehave healed the hurt of the daughter of my people ſlightly, ſaying, peace, peace, when there is no peace; therefore they ſhall fall among them that fall: Ier. 6.14.15. The Prophet that heales a people truely, makes them ſenſible of the wound; but to pleaſe, is to heale it ſlightly: So ſome doe heale our juſt feares; Alas! ſay they, there is no ſuch cauſe of ſo much feare, all ſhall be well, they are but puling malecontents that talke of dangerous time: But heare their doome; There ſhall be a falling, and theſe ſhall fall among them that fall. More largely of this, Ier. 23.16.17.21.25.26.30.31. And yet more expreſly, Ezek. 13.10.11.12.13.14. &c.
2. It condemnes ſuch as reproach them that Watch.
1. Such as watch over their liues; theſe reproachers are profeſſed enemies to the abuſed and deſpiſed holineſſe. They call them preciſe, whom they obſerue carefull, and entend to blemiſh them with that imputation. Oh what diſcouragements hath Religion now, in a time when Religion is on all hands at leſt ſaluted! And though all know, how men ought to runne, yet they wonder that we runne not with them into the ſame exceſſe of riot. This hath ever beene the portion of the Saints; Ile inſtance but in Davids Complaint, and in an inſtance fitteſt to the preſent buſineſſe: When I wept and chaſtned my ſoule with faſting, that was to my reproach, I made ſackcloth alſo my garment, and I became a Proverbe to them; They that ſit in the Gate ſpeake againſt me, and I was the ſong of the drunkards: Pſal. 69.10.11.12. But dare yee oppoſe a knowne goodneſſe? If it be a dutie injoyned, how dare yee, how can yee reproach it?
2. Such as reproach the watchfull fore-ſeers of judgements. Ieremiah bare ſuch rebukes; from the injurious blind Courtiers; The Princes ſaid unto the King, wee beſeech thee, let this man be put to death, for thus he weakneth the hands of the men of warre, and the hands of all the people, in ſpeaking ſuch words unto them, for this man ſeeketh not the welfare of the people, but the hurt: Ier. 38.4. There are ſome that hauehave the Garb of wiſe ones, that cavill at our plaine and neceſſary preachings, and endure not our fore-warnings of the people. Theſe ſpeeches, ſay they, breed feares and diſcouragements to ſad and diſquiet the mindes of people; and this is to ſeeke their hurt, rather then welfare, by weakning their hands. But how can they be weakened by being forewarned; rather, a people is never ſo ſtrong, as when it ſees it ſelfe weake, and is kindly humbled. Tis likely the prophane and al-readie drowned Inhabitants of the old world, mockt at the provident Noah, & wondred to ſee him ſpend ſo much both time and coſt, in building ſo ſtrange a Veſſell; but he ſaw and provided againſt the Floud. And the Sodomites might gaze with wonder at the buſie Lot, who carryes away a poore remainder of his goods, and in haſte conveyes himſelfe and his, from ſo pleaſing an habitation: but he ſaw alſo and provided againſt the ſto…me of fire. Thoſe ſtill wonder, and ſpeake their wonder: What adoe is here? What an unneceſſary adoe? What needs this faſting? Theſe aſſemblings? This frequencie? The plague is farre enough from us; or if nearer, yet why all theſe proviſions? They are unjuſt murmurs of men blinded, and not able to diſcerne Gods wayes. But the Scripture doomes them: Becauſe yee hauehave ſet at nought all my Counſells, I alſo will laugh at your calamitie; I will mocke when your feare commeth; when your feare commeth as deſolation, and your deſtruction commeth as a whirlewinde, when diſtreſſe and anguiſh commeth upon you: Prov. 1.25.26.27.
Vſe 2. The ſecond uſe, is the more cloſe applying of the words of the Text, in a ſerious exhortation; let us, ſince it is our common dutie, be watchfull. The Papiſts wreſt this Scripture to their owne ſuperſtitions, ſo they doe the Exhortation; and upon this, compared with the thirtie-fifth verſe, doe ground their obſervation of their Canonicall houres, and their night-Watches: So they make the thing meerly a Ceremony, and elude the entendment of our Saviours Sermon. The Iewes divided their night into foure Quarters, which they called, foure Watches, and every Watch had three houres, the third houre which terminated the reſt, was called, the Watch. The firſt began at Sun-ſet, and ended at the third houre of night; this was called, the beginning of the Watches, Lam. 2.19. The ſecond began at the third houre, and ended at the ſixt; this was called the middle Watch: Iud. 7.19. The third began at ſixt, ended at ninth; was called, the third Watch, Luk. 12.38. The fourth, beginning at the ninth, ending at the twelfth houre, was called, the morning Watch: Exod. 14.24. Mat 14.25. Theſe had ſometimes other names, as they are all moſt expreſſely mentioned in this Text, 1. foreign. 2. foreign. 3. foreign. 4. foreign. Yee know not when the Maſter commeth, at even, or at midnight, or at Cocke-crowing, or in the morning. Now accordingly the Church of Rome, beſides the greater houres of the day, obſerues foure Watches of the night; 1. The Veſpertine, at ſixe a clocke at night. 2. The Completory at nine. 3. The Nocturne at mid-night. 4. The Mattins, at three in the morning: But with manifeſt ſuperſtition; as being expreſly contrary to the Rule of the Apoſtle, and the rule of our freedome, not to obſerue times. Beſides, Marcellus Francolin, Bellarmine hath handled the Queſtion fully, but we will a while examine how ſtrongly. Firſt, he urgeth the lawfulneſſe and conveniency of thoſe Vigils; from examples in holy Scripture, Pſal. 119 62. Pſal. 5.3. Pſal. 63.6. Neh. 9.3. Dan. 6.10. Luk. 6.12. Act. 16.25. Pſal. 55.17. Pſal. 141.2. Act. 10.9. But what will all theſe places proue, but what wee eaſily grant them? both that tis very imitable to be much in prayer, and that the Iewes had ſuch a diſtinction of time. You may conferre the Scriptures, and ſaue me ſo eaſie a labour, and finde that no more can be drawne from them. Neither is that place any ſtronger, Act. 3.1. That Peter and Iohn went into the Temple at the houre of prayer, being the ninth houre. For, (beſides that Druſius hath noted it out of David Kimchi, that the Iewes had but three houres of prayer, which at leaſt giues a Touch upon and againſt their obſervation:) Peter and Iohn entended not themſelues to the evening Sacrifice, which by the true paſchall was aboliſhed; therefore though the ninth houre, were the houre of prayer to the ſtill-blind Iewes, yet not to them: or, to draw the moſt from it; we will acknowledge it profitable for Chriſtians, that ſome ſet houres be appointed certaine for the better aſſembling together; yet wee reject them, as we know the Papiſts meane them, as neceſſary and parts of divine worſhip. Secondly, he alledgeth the teſtimony of ſome Fathers: but though my few yeares hauehave afforded me but ſmall acquaintance with their writings, yet I cannot but obſerue; That moſt of them, while they ſeeme to intimate ſome ſet times then in uſe, yet they purpoſe onelyonly the commendation of frequencie in prayer. So St. Cyprian, as much as any verſed in the externall of worſhip, yet driues but at this, the continuance of our devotion, Qui autem &c. But we that are in Chriſt, that is, alwayes in the light, let us not in the night times ceaſe from prayer. And what elſe is in that rule of Ambroſe, concerning the ſixe times of prayer, when we riſe, goe abroad, before dinner, after, in the even, at our bed time: but that any voyde of ſuperſtition may admit of? Nor is there much more, in St. Hierom, either in his funerall prayſes of Paula, or in his directiue Epiſtle to Laeta, for the inſtituting of her daughter: or if more may be found in any, wee may without much wrong to thoſe Ancients whom we honour, impute it to ſuperſtition which crept on faſt in thoſe times. But thirdly, he preſents his reaſons: Reaſons unworthy the learning of ſo famed a Scholler. 1. The Watches are on Ternaries of houres, (all the third houres, which terminate the Watches being called the greater houres) and this in the honour of the glorious Trinitie. But what can be more vaine, then to trifle divine worſhip with numbers? 2. The nocturnes are to ſignifie the future reſurrection, which ſhall be in the night. We grant, 'twere pious to be much in ſuch meditation; but there is no ground to ſeparate ſet time unto it. 3. They boaſt of this as ſtrongeſt; That theſe conſerue the memory of our Redemption They inſtance chiefly from Athanaſius, (if that were his) in his booke of Virginitie: Learne the Pſalter and the Pſalmes; let the riſing Sunne ſee that Booke in thy hand. In that manner he proceeds, to ſet them on prayers and prayſes; after the third houre, becauſe then the Croſſe was brought, at the ſixt, becauſe then Chriſt was lift upon the Croſſe; at the ninth, becauſe then he dyed. Well, admit the rule were his, might not Athanaſius be ſuperſtitious? might not Baſil? might not Caſſianus? Why doe they obtrude upon us from humane authoritie, what the Scripture-Canon builds not? I might make you merry with another argument, yet the Ieſuit delivers it ſoberly, and perhaps beleeues it; That an Angel gaue the appointment of ſome Canonicall houres to ſome devout ones. And that in Diocleſians perſecution, a celeſtiall pſalmody was heard at thoſe Canonicall vigils, about the reliques of ſome Martyrs. It is wonder, that Iohn Cocklaeus, put not theſe into his Manuſcript Amalarius, eſpecially having himſelfe the command of ſuch a Print-houſe? But I keepe you too long upon this diſcourſe; but having cleared the way, I may better goe on, to the Exhortation as the Text meanes it, according as the Doctrine was explicated, To be watchfull.
1. Concerning our ſelues.
2. Concerning the approach of Iudgements.
1. Concerning our ſelues; let us be watchfull over our better parts, our ſoules; let us obſerue to keepe the precepts diligently, Pſal. 119.4.5. and to keepe our hearts with all diligence; Pro. 4.23. Salomon ſeemes to allude to ſuch a Watch as is over a beſieged Citie, to obſerue, 1. All that enter, what, whence they are. This muſt be our care to keepe the Ports and Entrances of the ſoule. Every ſenſe is a ſeverall gate, and by every one the enemy may be admitted; enticements may paſſe through the eye, by the eare ſuggeſtions; and by the ſmell, touch, and taſte, what may eaſily infect the heart. Oh keepe the portalls cloſed, and with that holy Iob, let our Covenants keepe the Watch; I hauehave made a Covenant with mine eye, why then ſhould I thinke upon a mayd? Iob 31.1.
2. All that goe abroad; attend our cogitations, ſpeeches, actions: There may be treaſonable practiſes fom within; thoſe are the Inhabitants, if they be falſe, let them not goe abroad to betray our peace. Therefore the ſame Salomon, when he exhorts to keepe the heart, he would not hauehave us neglect the mouth, the lips, the feet; Keepe thy heart with all diligence, for out of it are the iſſues of life; put away from thee a froward mouth, and perverſe lips farre from thee. Prov. 4.23.24.25.26.27. David knew ſuch dangers, and reſolues, Pſal. 39.1.2. I will take heed to my wayes, that I ſinne not with my tongue, I will keepe my mouth with a Bridle. The greateſt enemie is within; The inſide doth undoe us. There muſt be that double Watch, of ſuch as enter from without, of ſuch as from within depart from us; to keepe the heart from extravagancies, and the enemie from approaches: for when nature and occaſion meet together, they never meet without ſome harme; like two luſtfull wantons equally heated, they depart not without infection. And therefore as we muſt be watchfull over, ſo we may pray againſt our ſelues, and ſing his Letanie, A me, me ſalve, Domine; Lord keepe me from my ſelfe. GiueGive me leaue to preſſe this firſt part of the Exhortation with ſome motives; 'Tis convenient, neceſſary, profitable; the contrary is dangerous, of theſe foure but briefly.
1. It is convenient we ſhould be watchfull; convenient in reſpect of our ſo many relations. 1. We are paſtors, and tis a convenient thing for Paſtors to attend their flockes. When the Angel-like newes was brought, the Shepheards were abiding in the fields, keeping Watch over their flocke by night: Luk. 2.8. Every man's a paſtor. The King hath a larger fold, ſo hauehave Magiſtrates accordingly as ſtationed, ſo hauehave Miniſters in their Cures: And every one, though of hid condition, and not ſoveraigne to any, yet hath a flocke. All men hauehave ſoules to attend; the ſoule is the flocke, though we ſtand in no other Relation. 2. We are warriours, and 'tis convenient for Souldiers to feare and attend the onſet. The Midianites that lay in Campe, had ſet the Watch; Iud. 7.19. Our enemy will waite the opportunitie of a ſleeping Camp. 3. Wee are Sentinells; their name is from their Watch: we muſt be extra cubantes, and being Scout-Watches may not keepe our beds. 4. We are ſervants; tis fit for ſuch to attend their Maſters eye and command. Let us with Samuel, riſe from the place where wee are layd downe to ſleepe, and be ready to anſwere; Speake Lord, for thy ſervant heareth. 5. Wee are infirme by Lethargie; Waking muſt be our Cure, and therefore convenient.
2. It is neceſſary wee ſhould be watchfull; neceſſary, 1. Becauſe our Tenements are ruinous. Wee would feare to lodge in weake tottering buildings, chiefly in tempeſtuous bluſtring nights, leſt our covering might bury us with the fall. Theſe carcaſſes which wee carrie with us, are ſuch weake buildings, earthly Tabernacles, 1 Cor. 5.1. houſes made of Clay, Iob 4.19. and are eaſily blowne downe. Wee hauehave ſeene ſtrong able bodies cruſhed with a little ſickneſſe, and ſome whom a few ſits of an Ague hauehave blowne into the graue. Let us watch againſt the ſtorme, that unprovided and on a ſudden we be not over-whelmed and covered with our owne duſt. 2. As our Tenements are ruinous, ſo wee know not our Land-Lords day. For our habitations here, wee know the date and period of our leaſes; but of our life wee know not. That leaſe, if it be one, which God hath ſeemd to make generall, is but a ſhort one; The dayes of our yeares are threeſcore yeares and ten, if by reaſon of ſtrength they be foureſcore yeares, yet is their ſtrength labour and ſorrow: for it is ſoone cut off, and wee flie away. Pſal. 90.10. But we hauehave no leaſe, but are at will, and in a moment may be cut off from the Land of the living.
3. It is profitable we ſhould be watchfull; after the Vigil is the feſtivall day; and Bleſſedneſſe is pronounced to ſuch, Luk. 12.37. Bleſſed are thoſe ſervants, whom the Lord when he commeth, ſhall finde watching. And there is Bleſſedneſſe too, in via, while wee watch, wee hauehave the company of our Lord; God is preſent, the Spirit is preſent with them that wake. You know, ſleeping admits not of company, though an hundred lodge in the ſame roome, and all ſleepe; though the place be full, they are all alone: but company is to them that wake, becauſe waking makes uſe of company. When we are unwatchfull, God is gone; but when we watch, Chriſt watcheth with us, or we with him, Mat. 26.38. Tarry here, and watch with mee.
4. Not to be watchfull is full of danger. We are neare the enemy, his onſets are readie: that roaring Lyon goes about ſeeking whom he may devoure: and when aſleepe, we lye open to invaſion. When the Amalekites were careleſly eaſing themſelues, David overtooke them with a bloudy ſlaughter; So did Laban Iacob, on mount Gilead, in monte deliciarum; upon the hill of pleaſures; as Ierom renders it, at leſt wittily if not fitly. While wee ſcatter our ſelues upon Temptations, wee are ſnared by them; and therefore muſt ſpecially be carefull, that wee wander not upon the green hills.
2. The other part of the Exhortation is, That we would be watchfull concerning the Approach of Iudgements. We will lay this ground, and you cannot deny it, That there may be a knowledge of evill comming on. The Baptiſt intimates, there may be a fore-warning to flee from the wrath to come: Mat. 3.7. So our Saviour Argues; When it is evening, yee ſay it will be faire weather, for the skie is red; and in the morning, it will be foule weather to day, for the skie is red and lowring: O yee hypocrites, yee can diſcerne the face of the skie, but can yee not diſcerne the ſignes of the times? Mat. 16.2.3. Looke up, looke up, Beloved; can yee diſcerne nothing? doe yee not perceiue a lowring skie? doe yee not ſee, how ſome blacke Clouds gather, and threaten a ſtorme? Godly men hauehave ever had ſharpe eyes, and hauehave fore-ſeene evills. The rod of the Almond tree; and the ſeething pot from toward the North, are both beheld by Ieremiah. Ah! wee ſee what wee tremble at; and if you inquire, What wee ſee; I ſhall endevour to ſpend the remainder of the time, to helpe you in your Watch, by diſcovery of ſuch ſignes by which you may judge of a comming Evill.
Signes are of two ſorts:
1. Extraordinary; then is God wont to preach reall Sermons; and Chriſt ſpeakes of ſuch, Luk. 21.25. I might inſtance in this kinde, thoſe knowne examples of Ieruſalems warning; The ayery apparitions, the voice Migremus hi…c, the iterated woe proclaimed by Ananus ſonne; but they are knowne Stories, and therefore, (though God alſo hath afforded us ſome ſuch witneſſes in our owne Land and time) Ile not deferre you, from matter more profitable, becauſe more ordinary.
Two ordinary ſignes, theſe Ile reduce to two heads.
1. The joynt warning by the Miniſtry.
2. Thoſe grounds from whence they take their warning.
1. The joynt conſent of the holy Miniſtry in giving warning, is an aſſured argument that warning had need be given. There runnes the veine of the propheticke ſpirit through the holy Miniſtry. This is Gods ordinance; for thus hath the Lord ſaid, Goe ſet a watchman, let him declare what he ſeeth. If wee aske: behold he ſees a charet with a couple of horſemen; and hee hearkens diligently with much heed; he cryes, a lyon, a lyon: I ſtand continually upon the watch tower in the day time, I am ſet in my ward whole nights; and behold here commeth a charet with a couple of horſemen. Eſay 21.6, 7, 8, 9. God ſtill hath provided theſe Sentinells and Trumpets: Noah warded in the old world, before the floud; Lot in Sodome: The Miniſters now. God hath fulfilled the promiſe, Eſay 62.6. I hauehave ſet watchmen vponupon thy walls oh Ieruſalem, which ſhall never hold their peace, day nor night. Will yee not attend to the viſion of your Seers? To the trumpets of your Watchmen? When the Watchman that ſtood on the Tower of Iezreel, had ſpyed the marching of Iehu, and cryed, I ſee a Company, Ioram takes warning, and ſends out an Horſeman, 2 Kings 9.17. So David beleeves the voice from aboue the gate; 2 Sam. 18.24, 25, 26. Why are we entruſted by God with ſuch ſacred diſpenſations, if we may not be credited by you? Are we unfaithfull or unskilfull, that yee misdoubt the notice? We either are, or ſhould be higher, then the reſt of the people, and therefore may ſee farther; climing often up to the mount of contemplation, and being much in prayer. This ſigne none but may obſerue, for the mourning voice of Turtles is every where heard: from the pulpits of godly Preachers in every corner of the Land, wee are made acquainted, that ſome wrath may bee expected. Can we thinke ſo generall and full a conſent of united voices portends nothing? If we ſhould ſee one fired Beacon, wee would miſtruſt ſomewhat, but when everie where that we turne our eyes, we ſhould behold thoſe blazings, it would make us tremblingly feare Invaſion. Beloved, the Beacons round about are ſet on fire, Preachers flame from their pulpits; ſome enemy is ready to enter upon us. This were enough notice, if we were enough obedient: yet that your ſecuritie may bee yet more removed, you ſhall ſee the ſecond ſigne.
2. The grounds from whence they take their warnings which they giuegive to you; I might name many, but will onelyonly inſiſt on fiue.
1. The firſt ground. Iudgment is ſuteable unto ſinne, but may chiefly be expected, when ſuch ſinnes abound, as hauehave the direct rule of Counter-paſſion. See the rule cleared by an Inſtance: Mich. 1.5, 6, 7. What is the tranſgreſſion of Iacob? Is it not Samaria? Therefore I will make Samaria as an heape of the field: all ſhall be burnt with fire, for ſhee gathered it of the hire of an harlot, and they ſhall returne to the hire of an harlot. We find then that in Idolatry is the rule of Counter-paſſion, therefore Idolatry will bring deſtruction. There are ſome ſinnes left to Nemeſis, to the revenge of a ſeverer juſtice; and God threatens to retaliate. Their ſinne was in Samaria, the high places; and Samaria their ſtrength ſhall be overthrowne. They were adulterous and looſed in their affection to God, they encreaſed in thoſe braveries, which were provided by their Idolatry as the hire of an harlot, therefore they ſhall be made nothing, of ſo little worth and value, as the contemptible hire of an harlot. Againe, Zeph. 2.8, 9, 10. I hauehave heard the reproach of Moab, and the revilings of the children of Ammon, whereby they hauehave reproached my people: This ſhall they hauehave for their pride, becauſe they hauehave reproached, and magnified themſelues againſt the people of the Lord of hoſts; Surely Moab ſhall be as Sodome, and the children of Ammon as Gomorrah. We find againe that in the pride of a Kingdome, is the direct rule of Counter-paſſion, and therefore a ſuteableneſſe to judgement. T'is a very profitable worke, when Preachers collect out ſuch ſinnes, as hauehave beene puniſht in other times and people, to make compariſon and application to ours; but eſpecially this way is moſt convincing, when ſuch ſinnes are propoſed as hauehave this rule expreſſe vponupon them. God make vsus ſenſible of what ſinnes wee may find among our ſelues, and may juſtly and truely read vntounto vsus our owne doome.
2. The ſecond ground. Mercies abuſed are warning-peices of ſeveritie. All ſinnes offend God, this diſhonours him more directly; then he proceeds with indignation, with that fury which abuſed patience is wont to turne unto. I might be plentifull in the inſtances of mercies, for God hath afforded plentie, and our abuſes of them, are as frequent as his bounties. Your owne obſervations may ſtore you with thoughts in this kind, and therefore I rather leave it, to proceed.
3. The third ground. The offers and ſhewes of judgements are the Trumpets of following judgement. Leſſer judgements without repentance, threaten greater. So Aegypts plagues were methoded; God went in ſteppings, till that fatall night when every houſe ſent out a corſe to an untimely and lamented buriall. In that threatning, Levit. 26.21, &c. yee ſhall ſee the path, and order of Gods journey. I will breake the pride of your power, and make you few in number, your wayes ſhall bee deſolate: but if you will not be reformed for theſe, I will puniſh you yet ſeven times for your ſinnes; then I will bring a ſword, which ſhall avenge the quarrell of my Covenant; And if yee will not for all this hearken, I will walke contrary to you in fury, and will puniſh you yet ſeven times for your ſinnes. God hath begun in his way, yee may perceiue the foot-ſteps where he hath trod; in the touches and removalls of almoſt every ordinary judgement. Famine is a great judgement; there was this laſt yeare an offer of that, though in this Northerne part we felt it not ſo ſenſibly; in other places, the faces of the poore children began to gather blackneſſe, and children cryed, bread, bread, when there was none to be broken to them: but this is now removed. Peſtilence is a great judgement, there hath beene divers yeares together offers of that; it is ſtill carried vp and downe, as being Gods viſitation, and removing Campe: but this, at leaſt from our chiefe City, is removed. Home-bred Conſpiracie, is a great judgement; there hauehave beene many offers of this: witneſſe the treacheries and contrivings of the Priests, and Ieſuits, the Incendiaries of the State in the time of Queene Elizabeth, and our late famed King: but this, or atleaſt we hope it, is removed. Civill State-earthquakes is a great judgement; beſides former lamented times, there was an offer of this, this very Summer in the begun inſurrection of the Weſternes: but God was favourable to the Goſpell, and this is removed. Forraign hoſtile Invaſion is a great judgement; there was an offer of this in the proud Armado from Spaine, which themſelues untowardly chriſtned Invincible: but this by Gods breathing was removed. What need I wearie you, with the remembrance of our frequent Rebellions, of our bloudy civill warres, of our Rome-bred treaſons, of that helliſh powder-plot, of your owne late feares the boldneſſe of the common enemy on theſe neighbour Seas, the Weſterne Seas, and the frighted ſtate of the Iriſh ſhore? All ſhew that God intends to viſit, being ſo often comming on. They are like the offers and flouriſhes before a Duell; but are ſuch remoues, as doe argue a ſtroake, though with an unwilling hand.
4. The fourth ground. Wee may feare judgement, when we ſeeke God for the prevention, and reſt in the worke done. Tis that haply which you will not eaſily admit, that ſeeking God ſhould be the way to loſe him; But ſee it confirmd and cleared in the Prophet; Ier. 14.10, 12, 13, &c. They hauehave loved to wander, they hauehave not refrained their feete, the Lord doth not accept them: There is the ground, now heare the cenſure; When they faſt, I will not heare their cry, and when they offer burnt offerings and an oblation I will not accept them, but I will conſume them by the ſword, by the famine, and by the pestilence. Who doth not wonder at ſuch dealing? Will God deſtroy them that faſt, and ſeeke him in his owne ordinance? Who would not diſpute it, and complaine with Ieremiah? Ah Lord God! behold the Prophets ſay unto them, ye ſhall not ſee the ſword, but I will giuegive you aſſured peace. Who thinkes not, but the Prophets might well conclude that to the peoples comfort? But ſaith the Lord, doe the Prophets giuegive them ſuch aſſurance? The Prophets prophecie lyes in my name, I ſent them not, neither hauehave I commanded them; they prophecie the deceit of their heart, by ſword and famine ſhall thoſe Prophets be conſumed. A heavie doome! Who ſhall hauehave encouragement hereafter to come unto thee, if they that humble themſelues before thee be rejected? But let us not plead, for God is juſt. They faſt, but they louelove to wander, they hauehave not refrained their feete. If they had ſought rightly they ſhould hauehave been accepted; but now reſting in the worke, they rather haſten, then prevent their feare. It is our caſe, we ſettle our ſelues too much on the performance; when we hauehave ſeparated a day to more ſolemne humiliation, wee thinke we hauehave done enough: and are careleſſe of the after dutie. But this is to mocke God, and God, becauſe mocked, will be more terrible. So it comes to paſſe, the day and buſineſſe which wee intend for removall, brings a more aſſured ſigne of approach. Oh, thinke not that it ſufficeth to hauehave faſted, unleſſe the feete be refrained from wandring.
5. The laſt ground which I purpoſe to preſent unto you, from whence you may take notice of approaching evill, is, the with-drawing of Gods preſence from us. When God is pleaſed with a place or people, he ſhewes his preſence there; He went before Iſrael in a cloud by day, and a pillar of fire by night, to direct and ſafe-conduct them in their journey. But when God had ſaid, I will not goe up in the midſt of thee; the people mourned at theſe evill tydings. Wee may beſt finde, when Gods preſence is with-drawne, by acquaintance with the ſignes of his preſence.
The moſt ordinary, are the word and Sacraments duly and rightly adminiſtred; thus wee hauehave what to rejoyce in: but to deale more particularly, I ſhall inſtance unto you foure other ſignes.
1. Where God affords his preſence, there is his Spirit in the ordinances; a converting power accompanies the preaching of the word. But when the word is without power, or men are rather made worſe by preaching of it; then God is with-drawing himſelfe, and a ſtorme followes. Behold, their eare is uncircumciſed, and they cannot hearken; Behold, the word of the Lord is unto them a reproach, they hauehave no delight in it, therefore I am full of the fury of the Lord, I am weary with holding in, I will poure it out: Iere. 6.10.11. Oh! tis the joynt complaint of Miniſters every where faithfull and painefull, that they find not that ſpirit, and life, and powerfulneſſe in the ordinance; but men hearing, heare not, they deſpiſe the word, and few or none are converted by it; which occaſions their feare, that God purpoſes to bee gone.
2. Where Gods preſence is, there is abundance of ſanctifying knowledge; ſo the Covenant is, Ier. 31.34. They ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord; for they ſhall all know me from the leaſt of them, unto the greateſt of them, ſaith the Lord. But now wee are either generally ignorant, or unſanctified in our knowledge. The common number, though after ſo much light, ſo many meanes, are yet as brutes before God; Surely, they are poore, they are fooliſh, for they know not the way of the Lord, nor the judgement of their God. Ier. 5.4. The Gentry that are heightend by education, yet are generally skild onelyonly in the language of an horſe or dog, but are ſtrangers unto ſaving myſteries. And for ſuch as doe know much, how little doe they know of Chriſt; while ſtudious to ſpend their ſearches, upon things rather curious than neceſſary? May wee not feare, that the houſe exalted aboue the hills ſhall be removed? Becauſe the Nations flow not to it; nor according to the promiſe, ſay; Come, let us goe up to the mountaine of the Lord, and he will teach us of his wayes: Eſa. 2, 3.
3. Gods preſence is attended by Holineſſe with unitie. When a Church is in the flouriſh, (as a Church doth ever flouriſh, while the Beames or Radij of divine preſence are direct,) Holineſſe hath a freſh beautie, and unitie doth attend on Holineſſe; The Wolfe and the Lambe feed together, and the Lyon eates ſtraw like the Bullocke. The united ſpirits of the faithfull meet with the ſame affection at the ſame worſhip, and as they ſerue one God, they ſerue him with one heart. But we can now better lament, than remedy the want of theſe. Deſpiſed holineſſe is embraced by few, and by them fearefully, not with a daring fore-head: and though men know it ſafe, to be holy, they thinke it a reproachfull thing to be counted holy. But beſides our diſtraction is as generall as our profaneneſſe; men that dare kneele upon the ſame threſhold to beg mercy, are yet voyde of mercy to one another. LoueLove, Chriſtian louelove, ſpirituall louelove, is abundantly wanting. I would this Citie of yours did not witneſſe it: that your now cuſtomary and almoſt naturalized ſidings did not fill your Preachers mouths with complainings, ſometimes their eyes with teares. But 'tis the diſeaſe of every place, and can wee looke, that the holy God ſhould abide with contemners of holineſſe? That the God of peace ſhould ſtay with us, when we agree not with our ſelues?
4. Laſtly, that I name no more, nor too much weary you; God manifeſts his preſence by his protection of a people, he ſpreads his garment over them for their covering. Heretofore we hauehave beene the gaze of other Nations, all ſtood admiring at our peace, that we might ſing that of the Pſalmiſt, Pſal. 76.1. with but the change of names; In England is God knowne; His name is great in our Brittiſh Iſles. Wee, we were long under the wing; but of late we hauehave found, that God is much gone from us; Wee hauehave not ſeene him in our Councells, in our Armyes, But I louelove not to preſſe with an hard finger upon a ſore; onelyonly would entreat wee would make uſe of theſe obſervations. Step out, ſee what yee can diſcerne, whether yee can yet diſcerne the ſtorme: Ile deale as Elijah did, for I heare a ſound of abundance of raine: let mee deſire you; Goe up now, looke toward the Sea: Is there nothing? Goe againe, againe ſeven times, be much in obſervation, frequent in watchfulneſſe. Can yee at length ſee the little Cloud out of the Sea like a mans hand? That is warning enough: The heavens will ſoone grow blacke with Clouds and winde; prepare the Charet, haſt, that the raine ſtop not. If we finde a ſigne, though but a little Cloud; let us make uſe of that advantage by our watchfulneſſe, labour to eſcape, and be hid with God. Why doe yee ſit ſtill? Aſſemble your ſelues, and let us enter into the defenced Cities; Ier. 8.14. Let us make uſe of our priviledge; If a ſtorme riſe, God blowes it; and there is ſhelter onelyonly in God. Are there any among the vanities of the Gentiles that can cauſe raine? or can the heavens giuegive ſhowers? Art not thou he O Lord our God? Therefore we will waite upon thee, for thou haſt made all theſe things. Ier. 14.22. Be watchfull, be watchfull, ſee the Approaches: But to what end, if we cannot eſcape? But watchfulneſſe is the meanes to eſcape, to be hid in the day of the Lords anger; and the beleeving watchfull hauehave eſcaped; ſee the examples of Noah, Lot, the ſigned, Ezek 9.4. Of Ieremiah, Ier. 40.3.4. Of Ebedmelech, Ier. 39.18. Or though wee may be wrapped in the judgement which we ſee, we ſhall yet be hid from the evill of the judgement; Pſal. 91.10. for God hath promiſed a ſpeciall watch; wee are graven on the palmes of his hand, Eſa. 49.16. Wee ſhall not be forgotten, wee cannot be loſt. I will not any further lengthen this Exhortation; but end with a third uſe.
Ʋſe 3. Let me apply it, as our Saviour doth, What I ſay to you, I ſay to all; let all ſet upon the Dutie, Watch. I cannot paſſe without a word in defence of Brentius, who juſtly objects that Cuſtome of the Church of Rome, that not all, but onelyonly their Monkes and Clergie are bound to obſerue (as they ſpeake) the Canonicall houres. Bellarmine cavills at that objection, and would proue that ſuch onelyonly are to watch; 1. Becauſe ſome are to be ſeparated from other men to preach, why not alſo to watch; chiefly conſidering the people buſied in other occaſions cannot attend it. But his argument manifeſts, that he either underſtands not, or will not, the nature of our holy vigilancy. Though wee grant, Miniſters are more ſpecially, yet all are bound to it, as we hauehave explained it. 2. He reaſons by ſimilitude. A Citie hath Sentinells purpoſely appointed; ſo muſt the Church. But the ſimilitude proues nothing: Are not all bound to attend their ſoules, and not to neglect generall care, to keepe off evill, ſo farre as it lyes in our power to prevent by prayer? Ile not ſtay you, to examine Gratian, or the Canons of thoſe two Councells, that of Mentz, or that other of Lateran under Leo the tenth, the matter is not worth the ſtay; but will haſten with the method;
1. To you.
2. To all.
1. To you. Peter, Iames, Iohn, and Andrew, the Miniſters muſt watch. Wee muſt be often upon the Tower, and then what wee obſerue wee muſt tell, to lift up our voices like Trumpets, and to take all advantages to bring people to Repentance.
2. To all. 1. Magiſtrates muſt beleeue the warning from the Miniſtery, and being warned, uſe meanes of prevention. 2. All people generally; 1. In private; They muſt obſerue, take things to heart, be ſeaſonably humbled, be much in prayer. 2. In publique; They muſt by geſtures and words giuegive warning to one another, that the Watch may the better be maintained. God hearkened and heard it, They that feared the Lord ſpake often one to another, Mal. 3.16. Wee muſt exhort one another daily, leſt any be hardned through the deceitfulneſſe of ſinne, Heb. 3.13. Wee muſt waken them that ſleepe, that they be not overtaken with the Tempeſt; What meaneſt thou, O ſleeper? Ariſe call upon thy God: Ion. 1.6. So Mordecai gaue notice to Eſther, and Eſther to the Iewes. This guard wee muſt put upon the places of our habitation, and it will be more ſafe, then the Warding at your Citie-gates. For this conſcionable practiſe, will be your defence, and ſhall make your Citie ſtrong, like that Citie in the Prophet, Eze: 48.30. &c. There ſhall be ſafetie round about, and upon every Gate ſhall be written, The Lord is there.