Signs of the Times, Text
Signes of the Times.
Matth. 16.3.
Ye Hypocrites, ye can diſcern the face of the Sky, and can ye not diſcern the ſignes of the Times?
THeſe words contain our Saviours anſwer, to an impious command of the unbelieving Phariſees, who, notwithſtanding the many Miracles he had wrought, yet now come to require a viſible ſign from him; a ſign from Heaven; and this they did, not out of any deſire to be convinced by him, but willing ſome way or other to entrap and enſnare him; The Text ſaith, foreign, playing the tempters with him; For, Matththat we may know by what ſpirit they were acted, we ſhall find that the very firſt temptation, whereby the Devil did ſet upon our Saviour, was to deſire ſuch a ſign of his Divinity from him, If thou be the Son of God, command that theſe ſtones be made bread, ſo theſe, ſhow us a ſign from Heaven.
Our Saviours abſolute refuſal, both then and here, to ſatisfie this bold and unwarrantable curioſity, leaves us this Obſervation, That where ordinary meanes for the attaining of faith may be had, there it is nothing elſe but a tempting of God to requeſt a Miracle. Miracles are the rarities and reſerves of Heaven, which God will not ſuffer to be ſquandred away to no purpoſe; but Gods viſible ſtore-houſe and treaſure of good things muſt be firſt ſearched and ranſacked, before that other way may be, ſo much as in a wiſh, attempted. Had the Phariſees done that part of their duty, which was to ſearch the Scriptures, and to enquire thence, what kind of perſon the Meſsiah was to be, and what he was to do and ſuffer; they might thence have arrived to a better ſatisfaction of their doubts, than any miracle could have procured them.
Our Saviour therefore remits them to theſe ordinary and ſafe, becauſe ſanctified, wayes of trial: and by a familiar inſtance, convinces them of their great folly and indiligence, in this ſo ſerious and important buſineſſe. You are, ſaith he, very carefull to obſerve the Heaven, and from the various aſpects of it, are able to collect what kind of Weather the following day will produce; which induſtry of yours in that which is of ſo ſmall concernment, argues you to be but Hypocrites, in that you neglect to take notice of the times, the ſignes of which are as viſible and as eaſie to be known, as the prognoſticks and indications of the Weather.
By times here, I take it our Saviour means, thoſe calamities and miſeries, which were then hanging over, and, becauſe of their rejecting of Chriſt, would certainly come upon the Jews. So is the word foreign here rendred times, to be underſtood in other places; as where the Apoſtle Paul ſaith, 1 Theſ. 5.1, 3.But of the times and ſeaſons, ye have no need that I write unto you, for that your ſelves know, that the day of the Lord (i. the deſtruction he hath threatned) ſo cometh as a thief in the night; For when they ſhall ſay, peace and ſafety (e. i. there is nothing at all to be feared) then ſudden deſtruction cometh upon them, as travaile upon a woman with childe, and they ſhall not eſcape. So when our Saviour wept over Jeruſalem, in contemplation of thoſe miſerable ſlaughters and devaſtations which were then coming upon them, he uſed theſe words, Oh! that thou haſt known in this thy day, (i. Luke 19.41, 44.in which I warn thee of thy approaching danger) the things that belong to thy peace: But becauſe they regarded them not, but went on ſecure and carleſſe, therefore he acquaints them, that their enemies, the Romans, ſhould very ſhortly demoliſh their City, becauſe, ſaith he, thou knoweſt not, foreign the time or ſeaſon of thy viſitation, i. that time, wherein mercy is offered, the refuſal of which will inevitably bring a ſudden and irreparable judgment. And this place I take to be a full Comment upon the foreign or times, here mentioned by our Saviour.
The words thus explained obſerve two Obſervations.
Doct. 1. God never intends to bring a publick and eminent judgment upon a people that profeſſe his name, but he alwayes creates and ſends ſome ſignes which do infallibly foretell and forerun it.
Doct. 2. That it is every holy and truly religious mans duty, to ſtudy and to examine thoſe ſions.
Doct. 1 The firſt Obſervation is, That God never intends to bring a publick and eminent judgment upon a people that profeſſe his name, but he alwayes creates and ſends ſome ſignes, which do infallibly foretell and forerun it. And the truth of this is evident, not only from matter of fact and ſtory, (for we read not in the whole Scripture, of any judgement that God ever ſent upon the Iſraelites, (who had the ſole priviledge of being his people) but he alwayes ſent ſome previous warnings and admonitions of it, which were his ſigns) but likewiſe it appears from theſe two Reaſons.
Reaſ. 1 1. From that ſympathy and fellow-feeling which God hath put in his whole Creation, whereby each part hath a care of the whole, and according to its meaſure, doth endeavour its preſervation. As in the body natural of man, upon the next and immediate approaches of death, ſome parts are put into ſudden tremblings and convulſions; whereby they diſcover the nearneſſe, and as far as they can, labour to prevent the danger of that enemy: ſo hath God ordered it in the great body of the world; that Earth-quakes, like Convulſions; Eclypſes, like failing of the eyes, and ſuch other unuſual prodiges (which have an Analogy and reſemblance to the accidents that happen to the body of man, ſhould commonly precede that …ine, wherein any one State or Nation is … to be involved. As when our Saviour died, the Sun was darkned, the Rocks were rent, the Earth ſhook by a kind of natural ſympathy and compaſſionate horror at ſo dreadfull and amazing a ſpectacle; ſo when Jeruſalem was to be deſtroyed, Luke 21.11.our Saviour himſelf foretels, that there ſhould be Earth quakes, and Famines, and Peſtilences, and fearfull ſights, and great ſignes, as the van-carriers and outguard to that more terrible deſolation which was to follow them. What the Apoſtle therefore ſayes elegantly concerning future Glory, that the whole Creation, which was made ſubject to vanity and miſery for mans ſinne, Rom. 8.19, 22.doth groane, and as it were travaile in pain, untill it be delivered from the bondage of corruption; and manumitted or ſet free to partake of the glorious liberty of the Children of God: ſo while it is in this ſtate of vanity, God hath put into it ſuch a quick ſenſe, that not one part can grieve, but it will all, after a ſort, grieve together; and diſcover by its tremblings, ſhakings, eclypſes and extraordinary changes, that there is ſome great judgment a coming.
Secondly, Reaſ. 2 The ſecond Reaſon may be taken from the gracious and mercifull diſpoſition of God, who is unwilling at once to ſtir up all his anger, and therefore warns often before he ſtrikes. When once God is in Covenant with a people, it is not a little matter that will provoke him to uſe extremities againſt them: according as the Pſalmiſt obſerves concerning the people of Iſrael, whoſe hearts, though they were not right with him, nor ſtedfaſt in his Covenant, Yet, ſaith he, God being full of compaſſion, Pſal. 78.37.forgave their iniquity, and deſtroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath; For he remembred that they were but fleſh, a wind that paſſeth away, and cometh not again. What forbearance here is imputed unto Gods conſidering his peoples frailty, in another place is aſcribed unto Gods being mindfull of his Covenant. As we have it, Pſal. 106.43, 45.Many times did he deliver them, but they provoked him by their Councel, and were brought low for their iniquity: nevertheleſſe he regarded their affliction when he heard their cry; and he remembred for them his Covenant; and repented according to the multitude of his mercies. It is by virtue of this Covenant, into which every Nation profeſſing his Name do enter, that God is ſo unwilling to ſmite, and will never ſurprize his people; and therefore he lets his anger ſmoke long, before the fire of it breaks out. In the Covenant God made with David, are expreſſed the termes wherein all Gods Covenants do run, either to the Jews or any other people who ſtand under that relation; Pſal 88 26, 34.He ſhall, ſaith God, cry unto me, thou art my Father, my God, and the rock of my ſalvation. And then God promiſes, My mercy will I keep for him for evermore, and my Covenant ſhall ſtand faſt with him. Whereupon he ſaies, that if his Children ſhould rebell againſt him, Then I will viſit their tranſgreſſion with a Rod, and their iniquity with ſtripes, i. I will gently correct them; for which he gives this reaſon, My Covenant will I not break, Verſe 31.nor alter the thing which is gone out of my lips. God therefore having obliged himſelf to deale as a Father, he will not come to caſt a people utterly off, and to reſcind all engagements and tyes between them, till all his other remedies have failed. As a Father will often frowne upon his ſon, then chide, then warne and admoniſh him, before he proceeds to cut off the Entaile, and utterly to diſinherit him: So deals God with a profeſſing people, he ſhews ſome apparent ſignes of his anger, before he goes on to poure out, and to execute the fierceneſſe of it: He makes the characters and tokens of his indignation legible, and unleſſe they blind their eyes, and harden their hearts, he will not let it fall with its whole weight and ſurcharge upon them. And ſo much for the firſt Obſervation.
The ſecond Obſervation is this, Doct. 2 That It is every holy and truely religious mans duty, to ſtudy and to examine thoſe ſinges. And this is clear in that our Saviour calls the Phariſees, Hypocrites, for neglecting it; and by his Prophet Jeremy, God complains, Jer. 8.7.The ſtork in the heaven knoweth her appointed times, and the turtle, and the crane, and the ſwallow, obſerve the time of their coming, (i. e. theſe brute creatures underſtand their proper ſeaſons, and what in each of them is moſt for their good,) but my people know not the judgement of the Lord, (i. e. they heed not that judgement, which by all marks and tokens, they might eaſily perceive God is bringing upon them) The Church therefore, when ſhe would declare and manifeſt her integrity, ſhe ſayes, Yea, Iſai. 26.8.in the way of thy judgments, O Lord, have we waited for thee, i. e. We have traced the footſteps of thy judgments, we have diſcovered the print and appearance of them, and accordingly we have compoſed our ſelves to wait upon thee. And that this is every holy mans duty, will appear from theſe Reaſons;
Firſt, Reaſ. 1 Becauſe this is the end why God doth ſend theſe forerunners, that they may be taken notice of as when God made the Rain-bow to be a token of the Covenant between himſelf and Noah, he ſaies, Gen. 9.14.My how ſhall be ſeen in the cloud, i. e. it ſhall not be placed idely there, but as it were, ſummon the eye of every beholder to obſerve it: ſo when God ſets ſome lightnings and overtures of a tempeſt to precede his thunder, he loſeth his deſign, if ſuch as profeſſe to fear his name do not regard them. Therefore the Pſalmiſt threatneth the wicked, Pſal. 28.5.Becauſe they regard not the works of the Lord, nor the operation of his hands, he ſhall deſtroy them, and not build them up. Intimating, that to be incurious and indiligent heeders of any of Gods works, eſpecially of his works of mercy, would onelyonly adde wings and weight unto his judgements, to make them more ſpeedy and withall more intolerable.
Secondly, Reaſ. 2 This will make the godly more than ordinarily carefull and obſervant of their wayes. As, when no enemy is near, the Souldier is apt to relax his Diſcipline; but when he perceives either the riſing of the Duſt, or the neighing of Horſes, preſently he buckles on his armes, and prepares himſelf for the Combate. So is the caſe between God and us, while we conceive that he is at peace with us, and all is well, we are apt to ſlumber and ſleep, Matth. 25.6.(as even the wiſe Virgins in the Parable did, and herein kept company with the fooliſh.) But when we perceive that God is angry, and by ſome evident ſymptomes of his wrath, we can read, that he is preparing his thunderbolts, and aiming them at the wicked, this will awaken us to look to our ſtanding, and to provide ſome ſhelter againſt the impending ſtorme: When the judgments are actually come, then the Prophet tells us, Iſai. 26.9.that even the wicked will learne righteouſneſs. How much more ſhould the godly do it, while theſe judgements are coming? for then is their time, to run into their hiding-place. According to the advice of the ſame Prophet, Verſe 20, 21.Come my people, enter thou into thy Chambers, and ſhut thy doores about thee: Hide thy ſelf as it were for a little moment, untill the indignation be overpaſt. For behold the Lord cometh out of his place, to puniſh the inhabitants of the earth for their iniquity. Wherein there is declared, not onelyonly that the people of God may diſcern the firſt approaches of wrath, but likewiſe that then they ought to act and quicken their faith on Chriſt, who is their rock and refuge.
Laſtly, Reaſ. 3 This will give God the glory of his juſtice, and likewiſe ſatisfie and quiet the ſpirit of his people, when at laſt God doth proceed to accompliſh the ſeverity of his judgement. If a Father ſhould ſuddenly diſinherit his Son, without ever diſcovering any ſignes of his diſpleaſure; the ſon would have reaſon to be diſcontented, and to complaine of harſh and rigorous uſage; But when the Parent can ſay to his ſonne as the forme is preſcribed in Deuteronomy, Thou art a glutton and a drunkard, Deut. 21.18, 20.and likewiſe ſtubborn and rebellious, and wilt not obey my voice; and when I have chaſtened thee, thou wouldſt not hearken to me. Then if he proceeds to take a legal remedy, none can blame him for it. So when the godly, by obſerving the ſignes of the times, ſhall ſay, God is now angry, and unleſſe you repent, will aſſuredly bring a ſudden judgement upon you; if at laſt the overflowing ſcourge doth come, they muſt needs applaud Gods juſtice, and be comforted concerning his doings; as the expreſſion is, Ezek. 14.22, 23.Ye ſhall be comforted, concerning the evil that I have brought upon Jeruſalem: And they ſhall comfort you, when ye ſee their wayes and their doings: and ye ſhall know that I have not done without cauſe, all that I have done in it. One of which cauſes is, their not attending to thoſe preparatory ſtrokes and items of future vengeance, whereby God ſhewed himſelf willing to be prevented, and therefore was moſt juſt in puniſhing.
Uſe. The Uſe of it ſhall be to exhort all us of this Nation, to enquire whether any of theſe ſignes be upon us; and that we may do ſo, the beſt way will be to examine firſt what are thoſe ſignes, which fatally and inevitably forerun ſome great and ſignal calamity.
To find out this, our onelyonly way is, not to depend upon our own gueſſes, or to follow the ſpirit and conceits of other men; but to ſearch the Scriptures, eſpecially the Propheſies of the Old Teſtament; For we muſt not think, that thoſe Predictions were only made againſt the Jews, but they equally concerne any Nation, which ſucceeds into their priviledge and relation; ſo that we may call them The Rolls of Heaven, or, The Books of Divine Providence; wherein we may read and aſſuredly learn, how near the ruine and extirpation is of each profeſſing State and Kingdome. The Signes which are there Regiſtred, are ſuch as theſe,
Firſt, Signe 1 When there are great and ſuddain mutations in that courſe and order which God hath appointed in nature. God hath already fixed a Law, that, While the earth remaineth, Gen. 8.22.ſeed-time and harveſt, and cold and heat, and Summer and Winter ſhall not ceaſe, i. e. Theſe ſeaſons ſhall not vary, but follow each other in their proper turnes. Not as if God had indiſpenſably tied himſelf alwayes to obſerve this Rule, but that he would ordinarily do this without alteration, unleſſe the ſinnes of a people did provoke him, for then, as he ſpeaks to the Iſraelites, Numb. 14.34.They ſhould know his breach of promiſe, i. e. that he would change and vary his determination. When therefore the ſeaſons are altered, when we have our Summer in Winter, and our Winter in Summer, it is a ſign God is angry; and is now whetting his ſword, and preparing his arrows againſt the tranſgreſſors. Therefore when Moſes threatens the Iſraelites for their diſobedience, amongſt other judgements, he reckons this for one, Deut. 28.23, 24.Thy Heaven that is over thy head ſhall be braſſe, and thy earth iron, and thy rain powder and duſt, and then concludes; and they ſhall be unto thee for a ſign and for a wonder. Verſe 46.Accordingly when Samuel would declare how angry God was with the People, for their wantonneſſe in deſiring a change of their Government, he tells them that he would call for thunder and rain, 1 Sam. 12.17.which at that time of the year in thoſe parts, was altogether ſtrange; That, ſaith he, ye may perceive and ſee, that your wickedneſſe is great, which ye have done in the ſight of the Lord, in asking you a King. And when upon this the Lord ſent thunder and rain, the people were ſo apprehenſive of their danger, that immediately they cry out to Samuel, Pray for thy ſervants, unto the Lord thy God, that we dye not: as conceiving, that God would not ſtop or reſt ſatisfied with a bare denunciation of his anger, but go on to the extremity of it. Joel 1.15, 17.So the Prophet Joel makes an unſeaſonable ſeeds-time, and an unfruitfull harveſt forerunners of ſome greater vengance. Alas, ſaith he, for the day, for the day of the Lord is at hand, and as a deſtruction from the Almighty ſhall it come. And this he gathers, becauſe The ſeed is rotten under their clods, the garners are laid deſolate, the barns are broken down; for the Corn is withered. As when the pillars and ſupports of an houſe are removed and taken away, we may learn infallibly, that the houſe it ſelf will not long ſtand: So when Bread-corn, which is called in Scripture, the ſtay and ſtaff, begins to fail, we need not doubt but ſome worſe judgement is at the doore, and juſt entring in. Under this head of extraordinary mutations, I may rank Eclypſes, Comets, unuſual Apparitions and strange Accidents in any of the Elements, which our Saviour ſayes ſhould and (as we read in Joſephus,) did actually precede the deſtruction of Jeruſalem. But of theſe I ſpoke before.
Secondly, Signe 2 Another Sign of an approaching judgement, is, when the heart and affections of ſuch as God ſends to Preach in his Name, are mightily drawn out to ſpeak againſt the abominations of a Land, but they meet with no ſucceſſe anſwerable to their labours; but are either reproached and ſcorned; or Impriſoned and Silenced for it. Among the aggravations of Zedekiahs ſinnes, this is reckoned as one, 2 Chron. 36.12.That he humbled not himſelf before Jeremiah the Prophet, ſpeaking from the mouth of the Lord. And likewiſe of Herods, who, though he were an inceſtuous and voluptuous wretch, yet ſaith the Text, He added this above all, Luke. 3.20.that he put John Baptist (a ſharp and ſevere Preacher) in priſon. As if his other ſins were ſmall in compariſon of this. It is therefore recorded as the cauſe which did both haſten and compleate the ruine of Jeruſalem, 2 Chron. 36.15, 16.That, 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. And therefore ſent his Heralds, before he would wage open War: But, ſayes the Text, they mocked the meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, and what followed, Untill the wrath of the Lord aroſe againſt his people, and there was no remedy. For when a people refuſes to hear the voice of God, which ſpeaks alwayes in theſe Prophets that he Commiſſions, then he hath no way to vindicate his honour, but to make bare his arme, in their deſtruction. As David avenged the outrage offered unto his Embaſſadors, in the utter ſlaughter and devaſtation of the Ammonites. When the Jews had arrived to that degree of complacency in ſin, as to ſay unto the Prophets, Amos 2.12, 13.propheſie not; then God preſently threatens, I will preſſe your place, as a Cart preſſeth that is full of ſheaves, i. e. I will ſo load and purſue you with my judgements, that they ſhall daſh and break you to pieces, as a loaded Cart doth cruſh the Waggoner or whatever elſe it falls upon. And therefore it is obſervable, that none ever impriſoned Gods Prophets, but they met with ſudden and unexpected deaths. When Ahab had commanded to put Micaiah in Priſon, the next news we hear of is, 1 Reg. 22.that he went down to Battle and periſhed there. Amos 7.10, 12And when Amaziah the High Prieſt of Bethel had accuſed Amos of ſedition and treaſon; and forbad him to propheſie any longer at Bethel, for it was the Kings Chappel, and the Kings Court. Amos denounceth againſt them this heavy doome, that his Wife ſhould be a ſtrumpet, his children ſhould fall by the ſword; and notwithſtanding his endeavour to prevent his propheſying by Priſon and Pillory, yet God would certainly fulfill it. It is ſo unpleaſant a taske, ſo contrary to fleſh and blood, and ſo full of apparent hazard, to reprove ſinne in the world, that whereever God ſtirs up the ſpirit of any to do it, with thoſe Cautions and in that manner which the Word of God warrants, ſuch an one will have Gods power to ſtand by and to defend him; and to ſuppreſſe this duty in any, onelyonly haſtens the judgement: as when in a rage men put out the Candle, it preſently involves them in an helpleſſe and irrecoverable darkneſſe.
Laſtly, It is an aſſured ſigne of an approaching judgement, when the iniquities of a Nation are arrived to their height. There is a certain fixed meaſure and fullneſſe of ſinne, which when it is once made up, the ſtroke of the Clock doth not more certainly follow the motion of the Hand, than Gods judgement doth purſue the cry of thoſe ſinnes. It is therefore rendred as a reaſon by God, why he did defer the puniſhment of the Amorites ſo long, becauſe ſaith he, Gen. 15.16.The iniquity of the Amorites is not yet full. And when God deſcends to viſit Sodom, he alledgeth this as the occaſion of it; Gen. 18.20.The cry of Sodom and Gomorrah is very great, and their ſin is very grievous; wherefore, ſaith he, I will ſee whether they have done according to the cry of it: implying that their ſinne was grown ſo clamorous, loud and importunate, that it had attained its full growth, and therefore he could no longer defer his vengeance. This is expreſſed in Scripture under the ſimilitudes of an Harveſt and a Vintage; Jer. 51.33.as in Jeremy, God ſaith of Babylon, The daughter of Babylon is like a threſhing-floore, it is time to threſh her; yet a little while and the time of her harveſt ſhall come: i. I will mowe her down with my judgements, becauſe ſhe begins to be as it were mellowed in ſin, and thereby ripe for ruine. So in Joel, Joel 3.13.Put ye in the ſickle, for the harvest is ripe; come get you down, for the preſſe is full, the fats overflow, for their wickedneſſe is great, or according to the Greek, foreign is multiplyed. i. e. There is not one ſinne wanting to compleate the number, which when it is made up, judgment alwayes follows it; as the breaking of the Ordnance doth its being overcharged with Powder. It is for this reaſon mainly that our Saviour ſo long delayes his coming, becauſe then he intends to put an end to, and to take vengeance of the wickedneſſe of men, and therefore he waits till they have filled up their meaſure, Revel. 15.15.Till the harveſt of the earth be ripe, and ſinne like a common contagion hath once more overſpread the face of all Lands, he will not command his Angel to thruſt in his ſickle. And therefore it will be dreadfull to live at the end of the world; for as a ſtone that deſcends to its center, the nearer it approaches, the more ſpeed and ſwiftneſſe, and withall the more weight it contracts: or as the people of Iſrael, Acts 7.17.The nearer the time grew of Gods promiſe to them, the more they multiplyed; as Stephen obſerves. So the nearer the world haſtens to its end, the more will iniquity abound, and by its enormous redundancy, provoke and accelerate an utter deſolation.
Queſt. But ſome may ask, How ſhall we know when the iniquities of a Nation are arrived unto that meaſure and proportion, againſt which judgement is decreed.
Anſw. I anſwer, By comparing the event of the Prophets predictions againſt Jeruſalem, in theſe two fatall Epocha's, when their City and Temple was burnt up, firſt by the Chaldeans, and after that by the Romans; it will appear that a Nation which profeſſeth to ſerve God, in the truth and purity of Religion, hath then filled up its meaſure of ſinne, and conſequently lies under the immediate arreſt of ſome great and irreparable judgement, when there are committed by them theſe three great abominations.
Firſt, When a people newly come out of great affliction, relapſe into the very ſame ſinnes for which they were afflicted. The end of all affliction on Gods part is to purge out ſinne, and to get himſelf glory by our repentance, as he ſpeaks by the Prophet, By this ſhall the iniquity of Jacob be purged, Iſai. 27.9.and this is all the fruit to take away his ſinne: When God miſſeth of this end, then one judgement ſleighted and contemned, onelyonly makes way for another. As he threatens by Moſes, Lev. 26.23, 24.If ye will not be reformed by me, by theſe things, but will walk contrary to me; Then (he doth not ſay I will leave off ſtriking, and give you over; but) will I alſo walk contrary unto you, and will puniſh you yet ſeven times for your ſinnes. As a Judg doth ſeldome ſpare an incorrigible Felon, but after he hath been once burnt in the hand, if he comes again before him, he gives immediate order for his Execution: So when Gods lighter ſtrokes have been beaten back without making impreſſion, we muſt then expect to feel the weight of his hand. This is that which the Prophets by joynt conſent take notice and ſadly complain of in the people of Iſrael. Iſai. 9.12, 13.Eſay having recounted the ſad eſtate of the Jews, by reaſon of the many enemies which did ſurround them, Yet, ſaith he, for all this, his, i. Gods anger is not turned away, but his hand is ſtretched out ſtill: For which he aſſignes this reaſon, For the people turneth not unto him that ſmiteth them, neither do they ſeek the Lord of Hoſts. So Jeremy, Jer. 5.….They have refuſed to receive correction; they have made their faces harder than a rock, they have refuſed to return. Therefore I ſaid, they are fooliſh; for they know not the way of the Lord, nor the judgement of their God, i. e. They underſtand not what is Gods deſigne and end in bringing judgment, which was to bow and incline the heart unto himſelf. Whereupon it follows, Verſe 7.How ſhall I pardon thee for this? As if he had ſaid, this is a ſinne which I cannot pardon, but muſt go on to puniſh. Amos 4.11.So Amos repeating ſeveral judgements, as famine, drought, barrenneſs, the plague, and the like, which God had brought upon them, yea, ſaith he, I have overthrew ſome of you, as God overthrew Sodom and Gomorrah, and ye were as a fire-brand pluckt out of the burning; yet ye have not returned unto me ſaith the Lord: Then preſently he threatens, Verſe 2.Therefore thus will I do unto thee, i. e. I will execute what I formerly denounced, to take away them and their poſterity with fiſh books: i.e. to make clean riddance. And becauſe I will do this unto thee, therefore prepare to meet thy God, O Iſrael. i. e. Look upon God as thine enemy, and ſit thy ſelf for the encounter. For as it is in Ezekiels words, Ezek. 24.13.Becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſs any more, till I have cauſed my fury to rest upon thee, i. e. I will ſo ſatiate mine anger, that I ſhall not need to renew it; as the Prophet Nabum ſpeaks, Nahum 1.9.Affliction ſhall not riſe, up a ſecond time. I will once for all eaſe me of my adverſaries, by breaking them to pieces, with one ſtroke of my fury. When men run greedily to enjoy their unlawful pleaſures, and are ſo much the fiercer and more eager upon them, the longer they have been reſtrained; Iſai. 5.12.there is a Woe pronounced againſt them: The harp and the viol, the tabret and the pipe, and Wine are in their feaſts; but they regard not the work of the Lord, neither conſider the operation of his hands. i. e. They never conſider that when God ſends a publick jugdment, he is then like a Judg upon the Bench, and expects that his clemency in releaſing and taking it off, ſhould not be affronted with a new miſcarriage.
Secondly, The ſins of a Nation then ſeem to have attained their full meaſure, when there is a general and an allowed corruption in the publick Preachers of the Word: when they either Preach vainly, or live viciouſly. Vain Preachers are ſuch in the Prophet Ezekiels words, Ezek. 13.2, 3.Who propheſie out of their own hearts; Fooliſh Prophets, who follow their own ſpirit, and have ſeen nothing. Who have never felt the power of the Word themſelves, and therefore ſpeak not to the heart, 2 Cor. 2. ult.but only to the ears of others. Such in the Apoſtle Pauls phraſe, as do foreign, we render it, corrupt the Word, but properly it is, to deal with the Word as bankrupt Merchants do with their Wine, i.e. daſh and allay it by mingling water with it; So theſe, by trickments of humane eloquence and fantaſtick curioſity dreſſe up the Word of God, and by robbing it of its plainneſſe, do as far as they can, take away likewiſe its power. 2 Pet. 2.3.Such as Peter ſpeaks of, who foreign, by counterfeit and cunning words, make merchandize of men, i. e. make Preaching which God appointed as a means to ſave ſouls, meerly a trade to get money by: whom he there ſeverely threatens, Whoſe judgment now of a long time, i. e. which long ſince was decreed againſt them, lingreth not, or is not idle. And their damnation, or puniſhment ſlumbreth not. And it were well for Nations, if ſuch Drones who eat the honey, and make a noiſe, and yet have no ſting; no piercing quickneſſe in their Miniſtry to rouſe and ſtir up a ſecure and ſleepy ſinner, were to periſh alone in their iniquity; but they are a general plague, a fretting leproſie that infect and conſume all round about them. For, ſaith Jeremy, Jer. 5.30, 31.a wonderfull and horrible thing is committed in the Land. The Prophets, i. the Preachers, propheſie falſely, and the Prieſts, i. the ſuperiour Order of the Jewiſh Clergy, bear rule by their meanes, and my people love to have it ſo. Which complaint he uſhers in with this menace, Shall I not viſit for theſe things? ſaith the Lord; ſhall not my ſoul be avenged on ſuch a Nation as this? When thoſe who are ſtiled Lights, do either not ſhine at all, or elſe caſt a falſe and deceitfull luſtre, which meerly miſleads the unwary Travellers; God then thinks it high time for him to come with his Candle, and to ſearch out their iniquity, till he finds none. And if vain-Preaching doth thus provoke God, much more doth vicious living: For if the ſalt becomes unſavoury, it is not only to be thrown away it ſelf, but it defiles a Land, and makes it but a noiſome dunghill, fit only for the raine of vengeance, to purifie and waſh it. Iſa. 56.10, 12.The Watchmen of Iſrael in Eſays time, were ignorant and blind, and as a conſequent of that, they were dumb Dogs which could not bark; and likewiſe great voluptuaries, ſleeping, lying down and loving to ſlumber. Such Shepherds which though they did not underſtand, i. e. what belonged unto their proper dtuy, yet they could look to their profit well enough, They all look to their own way, every one for his gain, from his quarter: And with their Gains, they procured Wine and ſtrong drink, and eat and drank like Epicures. Whereupon God ſends a ſummons, All ye beaſts of the field come to devour. Verſe 9.As if ſuch brutiſh and ſwiniſh Teachers were only fit to be a prey unto their fellow beaſts. Ier. 23.14.So in Jeremy God complains, I have ſeen in the Prophets of Jeruſalem an horrible thing. They ſtrengthen the hands of evil doers, that none doth return from his wickedneſſe. Therefore I will feed them with wormwood, and make them drink the water of gall; For from the Prieſts is profanneſſe gone out into the Land. For according to Hoſe as words, which may be Proverbially uſed, Hoſea 4.9.Like Prieſt, like People. When ſin gets credit by the Preachers example, it ſpreads preſently. It is no wonder then if God works, i. ſends ſome ſuddain judgment, for men will be ſure to make void his Law, when ſuch as ſhould be the reprovers of ſinne, are the principal and moſt noted committers of it.
3. Laſtly, The ſins of a Nation are then full and ripe for vengeance, when thoſe commands of God are moſt commonly broken, which God hath moſt particularly preſſed upon our obſervance; which he ſeems as it were to have an eſpeciall care of; and therefore hath hedged in, and fenced about with his Prohibitions.
Of this ſort I might mention many, As 1. Oppreſſion of the poore: Prov. 14.21.which who ſo practiſeth, reproacheth his Maker: and therefore ought to expect, that God will vindicate his quarrel. 2. Adultery and uncleanneſs; which is ſaid greatly to defile a Land: Ier. 3.1.And when a Land is filthy, God ſaith he will ſweep it with the beeſome of deſtruction. 3. Entrapping and injurious Laws. When the Law inſtead of being a protection, becomes a ſnare; when men are made offenders for a word, Iſai. 29.21.and wait is laid for ſuch as reprove in the gate; and the juſt are turned aſide for a thing of naught, i. e. for ſmall and trivial cauſes, good and upright men are condemned and ſentenced. But to paſs by theſe, I ſhall inſiſt only upon three Commands, all which are contained in the Decalogue, and God ſeems by his manner of enforcing them (which he doth in more words than he ſpends upon all the reſt) to have a principal eſteem and concernment for them.
1. That againſt Idolatry, Com. 2.
2. That againſt Swearing, Com. 3.
3. That againſt Sabbath-breaking, Com. 4.
1. The Command againſt Idolatry is fenced with a ſevere Commination, that God is a jealous God, and that he will puniſh not the perſons only, but alſo the poſterity of ſuch as hate him: for ſo he counts all them to do, who ſet up their commands and worſhips, in competition with his; for did they indeed love God, they would reverence his Wiſdom, and not preſume to ſerve him any other way than he hath appointed. This Precept therefore is broken, not only when Images are erected, and divine honour given to them, which is but a groſs and dull part of Idelatry, (and yet as ſtupid and ſenſleſs as it is, it is at this day, in theſe very terms, practiſed and enjoined among the Papiſts) but alſo when we have inventions and deviſes of our own, to adorn as we think, but indeed to adulterate the worſhip of God: which is then beſt, when it is moſt ſimple, and ſavouring of its divine original. This was the ſin of which the Scribes and Phariſees were guilty in our Saviours, Matth. 15.who worſhipped God after the commandments and traditions of men, for which he threatens, that they ſhould be rooted up: Every plant, ſaith he, which my Father hath not planted ſhall be rooted up. God doth ſo much diſdain to have his worſhip ſquared by mens modell, that he will root up all ſuch impious pretenders, who by giving way to their own imaginations, do ſecretly tax the goodneſs of God, as if he were not holy and wiſe enough in his own appointments. For let men ſay and uſe what fine diſtinctions they pleaſe, it will at laſt be found, that all ſuch ſelf-deviſed forms, though they are not ſo groſs and palpable, yet have every whit as much of the nature and ſpirit of Idolatry in them, as the open adoration of Images. And the reaſon is clear, for when God rebukes this ſin by the Prophets, he chargeth them moſt with this, that they did what he never commanded. Jer. 7.32, 31.As in Jeremy, They have ſet their abominations in the houſe which is called by my name to pollute it. And they have built the high places of Tophet, to burn their ſons and daughters in the fire. Which, ſaith God, I commanded them not, neither came it into my heart. Jer. 18.15.And in another place, My people hath forgotten me, they have burnt incenſe to vanity, and they have cauſed them to stumble in their wayes, from the ancient paths, to walk in paths, in a way not caſt up, i. in a way, which God never chalked out for them. Hoſea 13.2.So in Hoſea, God complaints, That they made themſelves Images of ſilver and gold, according to their own underſtanding. Whereupon it is recorded as a great aggravation of Jeroboams ſin, that he offered to God in the fifteenth day of the eigth monethmonth, 1 King. 15.32.even in the monethmonth which he had deviſed of his own heart. From all which places it appears, that the Idol did not ſo much provoke God, as the ill temper of heart in the idolater, which occaſioned it; and that was a proud conceit of mending the Law of God, and of adding ſomething to make it more ſpecious. And this corrupt principle is the true ſpring of all invented, uncommanded, and therefore unwarrantable forms of Worſhip. In defence of which, whoever pleads cuſtome and antiquity, doth only uſe Names, for which we ought ſo much the more to deteſt it. Since the older an error is, the worſe it is; and calls for the ſorer rain of judgment, to waſh thoſe inveterate ſtains of it away. As God threatens by Amos, Amos 2.4.For three tranſgreſsions of Judah, and for four, I will not turn away the puniſhment, becauſe they have deſpiſed the Law of the Lord, and have not kept his Commandments, and their lies cauſed them to erre, after the which their fathers walked: They it ſeems pleaded cuſtome too, and tradition from Fathers, but this very thing did ſo little abate, that it is mentioned as a cauſe of their puniſhment. And it is very obſervable, that when the people of Iſrael were flat Idolaters, God did content himſelf with puniſhing them only by ſeventy years captivity. But in our Saviours time, when in great zeal, not for Gods Law, but for their own falſe gloſſes and Comments upon it, (by which they ſought to uphold their ſuperſtitious uſages,) they rejected Chriſt, and would not endure the ſimplicity of his Goſpel (At which time they were ſo far from idolatry, that they would not brooke ſo much as the Emperours Statue to be ſet upon the Temple;) yet God did look upon that refined and more ſubtle Idolatry, that will-worſhip of theirs, to be ſo great and ſo incurable a ſin, that he ſoon after fulfilled all thoſe wees, which our Saviour had denounced againſt them, and left them neither place nor Nation: and they are at this day a terrible Inſtance, both how ill managers of holy things, humane fancy is; and likewiſe how ſeverely God will avenge ſuch bold and unlicenſed intermedling.
2. The ſecond Command which God hath fenced with a commination, is that againſt taking Gods name in vain, concerning which, he affirms that he will not hold the doers of it guiltleſſe, i. e. he will certainly and unavoidably puniſh them. By taking Gods name in vain, may be meant either falſe, or vain ſwearing; and either of them is a grievous God-provoking ſin. For the firſt, viz. that of perjury or forſwearing, the Inſtances are ſo notorious, that I need not inſiſt on them. The caſes of Joſhua and the Gibeonites, which was an Oath got by fraud; Ezek. 17.13, 19.of Zedekiah and Nebuchadnezzar, which was an Oath extorted by force, might ſeem to have ſomething pleadable in their excuſe: but Gods indiſpenſable puniſhing the violatours of thoſe ſolemn Vowes, ſufficiently ſhowes us, that thoſe perſons who have been in the ſame caſe, muſt needs expect the ſame puniſhment, if they ſhall venture to commit the ſame ſin. I ſhall therefore omit the proſecution of the guilt of perjury, againſt which ſo many curſes are denounced in Scripture, that as certain as God is true, ſo certain is it, that that ſin will never long ſcape unpuniſhed. And only mention the inevitable danger of vain-ſwearing, which becauſe it is more common, men are apt to think is more excuſable. This ſwearing in ordinary diſcourſe is that which our Saviour in his explication of the Law, Mat. 5.33, 37.ſayes was originally entended ſhould be forbidden, and therefore it is expreſly prohibited by him, becauſe it proceeds foreign From that evill one who delights in all manner of ſuperfluity of naughtineſs, Iames 1.21.(as the Apoſtle James calls ſinne) and therefore needleſs and unneceſſary Oaths muſt needs take their firſt riſe from his inſtigation. And when this ſin did abound among the Phariſees in our Saviours time, who made as little ſcruple to make, as to break their Oath (for which we read they had found out many ſubtle diſtinctions; as that an Oath by the Altar did not bind, Mat. 23.16, 22.though an Oath, by the gold upon the Altar did, and the like) Our Saviour firſt tells them, that every Oath they ſwear, by any thing how light and trivial ſoever, was ſacred and obligatory; ſince it had an immediate aſpect upon the Creator; whoſe name, though it was not interpoſed, yet, was underſtood in all thoſe ſolemne aſſeverations. And then denounces a Woe againſt them for ſuch raſh and inconſiderate ſwearing; Deut. 28.58.ſince it betrayes a great want of reverence towards God ſo lightly to mention his name, which ought to be feared and dreaded by us. And if they would plead, that they did not mention the name of God, but only ſwear by the creature, as by their head, &c. the crime is ſo much the worſe, ſince it puts the creature into the place of God, who only hears our vows, and can take notice to puniſh the breach of them. So James, where he bids us not ſware at all, gives this reaſon, foreign, leaſt ye fall under judgment, i. e. Incurre ſome ſignall puniſhment and judgment from God, for God will not have his Name toſſed about irreverently in our mouths; An Oath is a religious tye, and therefore ought to be ſolemn as well as ſacred. When therefore a Nation abounds with oaths and curſing; when ſwearing, and banning, and blaſpheming becomes our ordinary language; it is a ſign that the tongues of men are ſet on fire of hell, Iames 3.6.and that calls for the fire of divine wrath to purifie them.
Laſtly, The third command which is eſpecially recommended to us, and therefore the breach of it cannot but be very dangerous, is that about keeping the Sabbath, which begins with a Memento, to ſhew, that it is very remarkable; and concludes with urging Gods example, who is to be our pattern, in all holy performances: And its this, which gives that command its obligation; for ſince the reaſon there alledged is univerſally equal, viz. That we ought to reſt becauſe God the Creator did reſt upon the ſeventh day; it muſt needs follow from hence, that the command is univerſally binding. Whereupon we find that it was enjoyned unto Adam in Paradiſe; Gen. 2.when the nature of man was in its higheſt and moſt elevated degree of perfection: and therefore neither pretences of piety with ſome, nor commands from Authority with others, nor examples of antiquity with the moſt; either can abſolve any, or ought to prevaile with us to quit and to leave off this duty. Hence we find that in all predictions, the breach of the Sabbath is alwayes reckoned for one of the greateſt, and moſt highly provoking ſins. Iſai. 58.13, 14.If thou turn away thy foot from the Sabbath, ſaith God, from doing thy pleaſure upon my holy day, and call the Sabbath a delight, the holy of the Lord, and honourable. It follows, Then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the high places of the earth, i. e. I will ſignally bleſs and proſper thee: Now we muſt take notice, that whereever there is promiſe of a bleſsing for our obedience; Ier. 17.21.there is alwayes threatned a curſe for diſobedience. Therefore when Jeremy had commanded in the name of the Lord, that they ſhould carry no burden upon the Sabbath day, but hallow it, i. e. by forbearing ſuch kind of employments, according as God had commanded. He concludes, that if they would not hearken, then ſaith God, Verſe 28.I will kindle a fire in the gates thereof, and it ſhall devour the palaces of Jeruſalem, and it ſhall not be quenched. From whence I infer, that if to bear a burden, which otherwiſe was lawfull and neceſſary, be ſo ſeverely prohibited upon that day; How much more are ſports and recreations, which are alwayes needleſs, and for the moſt part ſuſpicious, to be avoided then. Ezekiel therefore having told the people of the Jews, Ezek. 20.12.that God had given them his Sabbaths, to be a ſign between him and them, that they might know, ſaith he, that I am the Lord which do ſanctifie them. But they by their profanation having polluted theſe Sabbaths, Wherefore, ſaith God, I gave them ſtatutes that were not good, and judgments whereby they ſhould not live, i. e. I brought my judgments upon them to deſtroy and to overthrow them. And ſince the parity of reaſon doth obliege us to the ſame obſervance of a ſeventh day, or of one day in ſeven, with the Jews; we cannot doubt, but our breach and violation of it, will bind us over to the ſame puniſhment.
Having thus found out in general what are the certain and infallible ſigns of an approaching judgment; the next part of our duty is, to enquire how far theſe ſigns do concern us, and whether we of this place have any juſt reaſon to be afraid of them. And here I ſhall adviſe you not ſo much to caſt your eyes abroad, in beholding the ſtate of others (though that likewiſe is to be done) as to turn your eyes inward, and to conſider with you ſelves, whether any of theſe tokens of death be upon you. Survey your paſt actions, and diſcern, what meaſure your ſins in particular have contributed to fill up the Nations Cup. For as when the Sea roars and ſwels, the parts of water which lye next the bank, though they ſeem to be ſtill and quiet, yet do, becauſe of their contiguouſneſs, as much contribute to the noiſe and tumult of the Ocean, as any of thoſe which are more remote; ſo your ſins and mine, though perhaps they make not that ſtir in the world, nor flye up and down ſo much upon the tongues of men; yet do indeed as much make up and complete the Nations ſinnes, as any of thoſe that are more diſcourſed of. Therefore run over theſe provoking tranſgreſſions, mentioned a little before, and ſee what is your part in them. And when you have found them out, then
1. Confeſs your guilt, and give God the glory of his mercy in that he hath ſo long delayed to puniſh. When Job would teſtifie his integrity, and thereby uſe an argument, why God ſhould eaſe him a little of his heavy load, Iob 31.33.he ſayes, I did not cover my tranſgreſſions, as Adam, by hiding my iniquity in my boſome. And David praying likewiſe for reſpite, uſeth this motive, Pſal. 38.18.For I will declare mine iniquity, I will be ſorry for my ſin. As when God hath brought his judgments, confeſſion of ſin is the beſt way to redreſs and remedy them; as he tels the Iſraelites, that when he had driven them out into forreign Lands, yet ſaith he, Levit. 26.40.If then they ſhall confeſs their iniquity, with their treſpaſs which they have treſpaſſed againſt me: and if then their uncircumciſed hearts be humbled, and they accept of the puniſhment of their iniquity, i. e. If they acknowledge that they did deſerve whatever I laid upon them: Ier. 3.13.then ſaith God, I will remember my Covenant, and reſtore them unto their Land: So before a judgment comes, confeſsion is the beſt way to arreſt and ſtop it. As God himſelf preſcribes the method, return, ſaith he to me, and I will not let my anger to fall upon thee, Only acknowledg thine iniquity, that thou haſt tranſgreſſed againſt the Lord thy God. Till we confeſs we have ſinned, Ier. 2.35.the ſame Prophet tels us, that God will continue to plead with us. David no ſonner confeſſed, but he obtained pardon, which when it is once gained, no judgment either is, or ought to be terrible; Becauſe then it looſeth its name, and inſtead of a puniſhment, as from a Judg, is only the Rod of a tender and compaſſionate Father.
2. Prevent the growth of future judgments, by a particular and ſerious repentance. Confeſſion and repentance muſt be joyned together, like the purge and the plaiſter; the one doth cleanſe the wound, the other cures it. Confeſſion is the ſick and ſinfull ſouls Vomit; Repentance is its Diet: the one doth ſtir the humours and diſcover the diſtemper, the other begets new bloud and ſpirits, and brings us to a more healthfull habit.
To encourage you to this, conſider
Firſt, By this means you may be inſtrumentall in retarding Gods judgments as to the whole Nation. Had there been but ten righteous men in Sodom, Gen. 18.God would not have medled with it: And when he came to puniſh Jeruſalem, he deſcends to a lower proportion, and declares, that if there had been but one, but a man that executed judgment, Ier. 5.1.and that ſought the truth, and he would pardon it. And he often complains, that he ſought for a man amongst them, that ſhould make up the hedge, Ezek. 22.30.and ſtand in the gap before him, for the land, that he might not deſtroy it, but he found none. Thou ſinner, whoever thou art, that now lyeſt ſurfeiting in thy wickedneſs, thou knoweſt not, but thou maiſt be the man, for whoſe ſake, if thou repenteſt, God will ſave the Nation: Thou maiſt be raiſed out of the mire, wherein thou now walloweſt, and become a pillar to uphold a tottering ſtate. Or at leaſt, if Gods decree be gone forth, and there be no reverſing it, yet
Secondly, Thou wilt be ſure to ſave thy ſelf; though the ſentence of deſtruction ſhould be gone out of Gods mouth, and we were a people utterly devoted to ruine; nay though God was juſt now aiming his thunder, and levelling his arrows; yet could you ſuppoſe in that very inſtant, that a ſinner would repent, the threatned and intended evil would not come near him. Ier. 18.7, 8.Thus God himſelf expreſly, At what inſtant I ſhall ſpeak concerning a Nation, and concerning a Kingdome, to pluck up, and to pull down, and to deſtroy it; If that Nation againſt whom I have pronounced, turn from their evill, I will repent of the evill that I thought to do unto them. And the reaſon is clear, becauſe repentance changes the perſon; God is angry only with ſinners, but he that hath once repented, is no longer accounted a ſinner: Repentance evens all accounts, and ſin once truly ſorrowed for, is not only forgiven, but remembred no more. When we have once attained to ſuch peace with God, the tumults and ſtirs in the world may allarm, but they ought not to affright us. Therefore to conclude in the Prophet Zephanies words, Before the decree bring forth, Zeph. 2.12.before the day paſs as the chaff, before the fierce anger of the Lord come upon you, ſeek ye the Lord all ye meek of the earth, which have wrought his judgment; ſeek righteouſneſs, ſeek meekneſs, it may be ye ſhall be hid in the day of the Lords Anger.
FINIS.
ERRATA. Page 1. line 2. for command read demand, page 2… line 28. for obſerve read afford.
End of the text · Edward Bagshaw, Signs of the Times (1662)