Moderation Justified, Sermon
A Sermon preached before the Honourable Houſe of COMMONS, at the Monethly Faſt, December 25. 1644.
Phil. 4. verſ. 5.
foreign. Let your moderation be known unto all men, the Lord is at hand.
IT is Gods word that I have read, let no mans zeale be hot againſt it, or me; and how meet it is for this time, this very time, judge not till you have heard: my thoughts were not faſtened here without ſome difficultie, I conſidered again and again, and as often prayed, that I might ſpeake a word in ſeaſon; it muſt be affirmed, there is all the reaſon in the world, you be even now alſo incited to zeale, wiſdome, magnanimitie, and preſent reſolution, but incluſivè, there is no Chriſtian grace, I know,Eph. 4. 15. but you would be acquainted with it,2 Theſſ. 2. …7. and grow up into Chriſt in all things, and be eſtabliſhed in every good word and worke. But that I may in time take off all prejudice, I ſhall not ſpeake of Moderation in the ſenſe of Politians and the world, but as it is a Chriſtian grace, and not inconſiſtent with holy zeal, they were both in our Maſter Chriſt, 2 Cor. 10. 1. we read it,Joh. 2. 17. foreign. gentleneſſe of Chriſt, and my Philippians had to doe with dogs, evill workers, dangerous men of the conciſion, Chap. 3. verſ. 2. yea, verſ. 18, 19. With wicked walkers, of whom he could not ſpeake without weeping, enemies of the croſſe of Chriſt, belly gods, muck-wormes, minding earthly things, lively characters of a great part of your oppoſites: and if Saint Paul then, ſurely, I may ſay now, Let your moderation be known unto all men, the Lord is at hand.
If yet to any apprehenſion the firſt clauſe ſeeme a cooler, the ſecond will ſhew, it ſeemes ſo onelyonly, and my Moderation doth not make a medley of Religion, nor complyes with any tranſgreſſion, but it is a bleſſed, and a watchfull vertue, living alwayes in Gods ſight, and in expectation of judgement to come; it quencheth no mans zeale, onelyonly it makes it burne faire, and ſhine more cleare; it is enjoyned in the firſt clauſe of the Text, and the reaſon thereof is in the latter, the Lord is at hand.
In the former we have theſe foure things.
1. The grace required, Moderation.
2. The ſeat or ſubject of it, your, of you.
3. Its declaration and diſcovery, let it be known.
4. The ampliation and extent, to all men.
The ſecond clauſe ſhall be touched upon as a reaſon, but my purpoſe is, God willing, to handle both in that method, which our dayes have found ſo happy, by Doctrine and Vſe, yet in the explication, and application, I ſhall paſſe thorough each particular.
Let this then be the firſt Doctrine,Doctrin 1. Moderation is a catholique grace of univerſall practiſe by all men to all men: and the Application will fall into five particulars, words of Complaint, Limitation, Conſutation, Inſtruction, and Exhortation.
The ſecond Doctrine of the Lords being at hand, 2.will from the Scriptures hold forth unto us theſe ſeven ſeaſonable conſiderations, fitted for our preſent practiſe.
1. Speedy Repentance from dead works.
2. Wiſe weaning our ſelves from the world.
3. Conſtant perſeverance in true Religion.
4. Zealous endeavour after holineſſe.
5. Chriſtian patience in tribulation.
6. Holy faith in the Lord Ieſus Chriſt.
7. Sober watchfulneſſe unto prayer.
Moderation is a catholique grace of univerſall practiſe by all men to all men. Doctrin. 1.In the Originall, it is foreign, Adjectively; which is ſometimes emphaticall, in the proprietie of the language; but that criticiſme, and curioſitie ſhall be omitted, yet it is fit to mention the different interpretation.
Firſt,Theophylact. Haimo, Lyra, &c. Modeſty, ſo it is read by ſome, which is a vertue, keeping ſuch mediocritie in externall things, that no mans eye, or conſcience is offended, it moderates the outward converſe in ſpeech,Aquin. 22. 120. 2, 3. apparell, and life, in their ſenſe, who referre it to the words immediately foregoing, Verſ. 4. Rejoyce, &c. So Bernard, We reioyce in that we hope, becauſe the Lord is at hand, T. 1. p. 178.we reioyce in that we ſuffer, that our Modeſty might be known to all men: this modeſty is not the maidens bluſh onelyonly, but a colour well becoming men, women, all that be Chriſtians; nature puts a modeſt aſpect upon thoſe that ſhame to doe evill, the blood making haſt, as it were, to cover even the ſuſpition of guilt,Offic. l. 1. c. 18. Ambroſe extends it to geſtures, gate, and bodily motion, telling his own experiment this way, how he refuſed to admit one into Orders, meerely for his immodeſt geſture; he ſuffered not another Clergyman to walke before him, his going was ſo offenſive, and uncomely: and I was deceived, ſaith he, in neither, the one ran out of his function, the other out of his Religion, and turned Arrian, ſo diſcernable is the inward man ſometimes by the motion of the outward: no marvell therefore if lightneſſe of geſture be immodeſty and a prohibited evill, Prov. 6. 13. Eſa. 3. 16. Some better Expoſiters read it,
Secondly,Genoven. Fulk. &c. Patient minde; and ſo our own Tranſlators elſewhere Engliſh the word, 1 Tim. 3. 3. and thus it is a dutie very ſeaſonable for theſe ſuffering times, when men can be as the Turtle,Pier. Hierogl. though in ſeverall conditions, have but one note, keep the ſame tune, when they be quiet in tribulation, and murmure not when affliction comes; but the laſt clauſe of the Text will invite us to patience by and by.
Thirdly, I ſhall inſiſt therefore upon our own reading. Moderation, which is allowed by all Reformed Divines that I have ſeene,Clvin, Beza, Zanch. &c. Illyr. Clav. Scr. Modeſtia. one onelyonly excepted, who in ſome other things alſo is himſelfe excepted againſt. And Moderation is a word of ſuch latitude, that it reacheth to publique employments, in civill matters,Zanch. &c. in the judgement of thoſe that well underſtood the force of it; thence they call Moderation the Aſſeſſor of Iuſtice, mollifying the rigour, and ſeverity of the law, for Legiſtators intend ſtrictneſſe of rule, but their providence, not being infinite, nor able to foreſee all occurrences, leave a neceſſitie for Moderation, Aquin. 22. 120. 10.and Writers of both Religions doe thus inſtance,Antonin. S. 4. 5. 19. it is juſt depoſitum reddere, Zanch. in Phil.It is honeſty and faithfulneſſe to reſtore the pledge, or that we are truſted with, yet ſometimes, ſay they, it is not iniquitie but Moderation to doe otherwiſe: for example, a man hath given another his ſword to keepe, he proves furious and diſtempered, the other is not bound to reſtore the ſword, becauſe he may abuſe it to his own, or others hurt; Vel, cum quis depoſitum repoſcit ad impugnationem patriae, Thus, to take away a mans goods or lands is injuſtice, yet if it be done indeed for the Commonweale, it is Moderation, not iniquitie: For the wellfare of the naturall body diet is abated, though the patient be unwilling, ſleep is denyed, blood is let out, yea a member is cut off for the preſervation of the whole; and for the ſafetie of the body politique, we may without wrong be drawn to part wth our private for the publique good, Intereſt Reipublicae ut re ſua quiſque bene utatur. This Moderation is the ſoul and life of the law, without which the law it ſelfe ſometime will ſavour of unrighteouſneſſe. This may ſeeme a paradox, and it is indeed miraculum Iuriſtarum *foreign. c. p. 94.quia diſcedit à regula, ſaith Luther, a ſtrange thing to tranſgreſſe a Rule without tranſgreſſion: and this ſerves much to juſtifie the preſent proceedings, and might ſatisfie the diſaffected alſo, if reaſon could doe it, in ſuch times as theſe, which they have helped our ſinnes to bring upon us: it is not injuſtice, much leſſe crueltie, to raiſe forces, require contributions, impoſe taxations for the ſafetie of the kingdome;Aquin. & Antonin. ubi ſupar. and two of the forenamed Writers give this rule, it is good ſometime, to paſſe by the words of the law, and follow that which reaſon calles for, and the common benefit. I ſhall touch upon Moderation again, as it reflects upon publique affaires, now therefore I ſpeake of it, as it hath reference to private Chriſtians. Some will have the word foreign, as foreign, over and above that which is right and juſt; others,foreign. either from a Noune that ſignifies equall and good, or a Verbe that is to yeeld, the Prepoſition adding further force,foreign and then it is a vertue inciting good men ſo much to right and equitie, that for its promotion they yeeld ſometimes, and part with their own. Further, it ſtops the violence of a mans own paſſions, guiding them to their due ends,Pier. therefore in the Hieroglyphick the Bridle & Helme are the Emblemes of Moderation; and in this ſenſe it is a prime and choiſe vertue, carrying a man to the top of the hill, moralitie cannot get higher, and many Chriſtians come ſhort thereof, both in themſelves, and to others. And yet further, it is a grace ſhining outwardly, it is viſible, and illuſtrious, known unto men, it hath influence into all other vertues, it qualifies and tempers them, it is as ſalt that makes other things ſavory, they reliſh not ſo well without the ſalt of Moderation, it is the graine that evens the ſcale, aequipoyſeth all, it curbs exceſſes, ſupplies defects, and is every way helpfull; the moſt zealous would be loath to heare, as thoſe, Rom. 10. 2. They have a zeale of God, but not according to knowledge, the zeale according to knowledge is the Moderation commended, commanded in the Text: and as in Schooles and taking up of differences the Vmpire, and Moderator underſtands, pro & con, the allegations of either ſide, by his wiſdome he is able to remove ſcruples, and give every one their due; ſo this Moderation is the medium, makes the vertue, walkes as it were betwixt the two extreames, and keeps off the diſtempers of either, as Matth. 10. 16. Be wiſe as ſerpents, and harmleſſe as doves, this Moderation regulates the rigour of the one, and the ſimplicitie of the other, ſtanding up to keepe out both venome and folly, that wrong be neither done, nor revenged. And yet neerer, in our converſe with men, this Moderation hath chiefe place, forbidding us to be fierce in reaſoning, raſh in cenſuring, not ſtand too ſtrictly upon our termes, but in our defence and vindication abate our right, part with our own, yeeld to our neighbours, interpret fairely their ſayings, and doings, and make the beſt conſtructions we can, that our Moderation may be known, &c. It is in Beza's deſcription, a quiet ſpirit taking all in good part, and I may call it a gracious minde that thinks and ſpeaks well of all, and doth ill to none.
Firſt, It regulates thoſe evill humors, that be ſo riſe in nature, even debates, envyings, wrath, ſtrifes, backbitings, whiſperings, ſwellings, tumults, which Saint Paul was ſo much afraid, he ſhould finde among his Corinthians, 2 Epiſt. 12. 20. and thus Moderation is nigh of kinne to Chriſtian charitie, it is not apt to credit rumours, or be miſguided by reports, it is not puffed up, doth not behave it ſelfe unſeemely, thinketh not evill, &c. 1 Cor. 15. 4, 5, 6, 7. it will have full information before it paſſe ſentence ſo much as in its own breaſt againſt any, ſhe will follow her Lords example, who though the cry of Sodome was great, yet for our inſtruction he ſaid, I will goe downe now, and ſee, whether they have done altogether according to the cry, &c. Gen. 18. 21. and though the appearance be foule, our thoughts and ſpeeches muſt be as faire as they may; Ioſeph thus moderated the ſorrow of his brethren for their ſelling him into Egypt, God, ſaith he, ſent me before you, to ſave your lives by a mig…ie deliverance. Gen. 45. 7. and is it not conſiderable, that though Solomon had then taken to himſelfe ſo many wives and concubines, which in a great meaſure alſo tooke away his heart, yet the holy Ghoſt uſeth this expreſſion, Solomon did evill in the ſight of the Lord, and went not fully after the Lord, as did David his father? 1 Kings 11. 6. ſee and learne the language of Canaan; Moderation, teacheth to aſcribe many offences to ignorance and infirmitie: Thus our Saviour Chriſt prayeth for his crucifiers,Facinus enorrae ignorantus tribuit, non ma… tiae Theophylact. in lo…. Luk. Doroth. Doct. 16.23. 34. Father, forgive them, for they know not what they doe; and Saint Peter learned this Moderation from his Maſter, Act. 3. 17. I wot that through ignorance ye did it, as did alſo your rulers: As that holy man judged one brothers ſoule to be very pure, becauſe his cell was ſo trim, and he ſaid, another was very righteous within, that tooke ſo little care of externall neatneſſe.
Secondly, Moderation is a well-doing grace, ſo good, that it doth ill to none, ſhe knows, that even nature did ever account deſire of revenge a feminine and cowardly paſſion: and that is but an emptie objection, with which nevertheleſſe ſome mens mouthes are filled, he is a ſilly fellow, hath no mettall in him, that is inſenſible of affronts, but that coine of revenge what mettall is it made of? its ſtamp and allowance, I am ſure, is not from heaven, it is digged from the mines of hell, by the hands of fleſh, and beareth the image, impreſſe, and ſuperſcription of the world, the fleſh, and the devill,—it is earthly, ſenſuall and devilliſh, Iam. 3. 15. You ſee then the low deſcent, the baſe pedegree of this lofty valour; but our Moderation is better borne, even from above, and hath learned of her Maſter Chriſt, to be friendly to thoſe that be hoſtile, Matth. 5. 44. Love your enemies, bleſſe them that curſe you, though they revile, we muſt not, doe good to them that hate you, &c. though by word and action they damnifie us, we muſt ſtudy to winne them by our well-doing; and this is the good turne, ſaith father Latimer, Part 2. p. 57.our Maſter Chriſt allowes us to doe to our enemies, to Warme them at our fire, and draw them from evill by our good: It were eaſie to expatiate here, and enlarge ſeverall reaſons: as
Firſt,Reaſons. Moderation is a gracious and an acceptable vertue, it ſweetens and endeares the owner thereof, whereever he comes, it offers a kind of violence upon mens affections bofore they be aware: as the unbeleeving husband is wonne by the holy converſation of the wife, 1 Pet. 3. 1.
Secondly, it is an healthfull vertue: immoderation and wrath killeth, Aug. de C. D. Ho…ot▪ &c.&c. Iob 52. As Sylla is ſaid in his anger to break a veine, of which Rupture he died; but, qui ſuavis eſt vivit in moderationibus, Pro. 12. 12. It is not indeed in the Hebrew, but the Seventie, and Latine ſo have it; and Interpreters thereupon ſay, That life is preſerved and prolonged by Moderation: but,
Thirdly, take the reaſon of the Text, in that ſenſe of it, the Lord is at hand, ſeeing, and hearing, all our cogitations and ſpeeches, Pſal. 129. 2, 3, 4. Thou knoweſt my downſuting, &c. thou underſtandeſt my thoughts afar off, &c. there is not a word in my tongue, but loe, thou O Lord, knoweſt it altogether. It was good counſell of Seneca, Sic fac omnia, tanquam ſpectet aliquis; and Moderation is not to learne, that God himſelfe alwaies obſerveth the motions and commotions of our ſpirits, and every other diſtemper.
Fourthly, The Lord is at hand, to call us to account for every inward and outward exorbitance, thinke, ſpeake well of all, doe ill to none; if we have beene immoderate in this or any other way, let us repent, amend, and remember the Lord is at hand to reckon with us for every miſdemeanour. I might proceed in further confirmation, and declare that this Moderation is of ſuch vaſt, and comprehenſive extent that it checks all overflowings of heart, tongue, geſture, apparell, diet; yea it hath influence upon all our doings and ſufferings: and then the
Firſt Vſe will be matter of complaint in the univerſall want of this Moderation almoſt in all things and perſons,Application. Vſe 1. in this age, and inundation of miſery; no Moderation or abatement of mirth; though all the Land mourne, how few doe lay it to heart? as much exceſſe in diet almoſt as ever, when ſo many be ready to ſterve; pride, and thoſe other abominable vanities now notorious alſo, even women, wont to be the devout Sex, yet now how are ſome of them ſpots in your feaſts, Iude 14. with ſpots in their faces, as if they would out-face our very dayes of Humiliation; and men, how greedy are they of the world, plotting and projecting for riches and places, as if here were their abiding citie, and they had no thought of one to come? and in Civill matters, thoſe Courts and contentions, I heare not that men find either much more equitie or expedition.
Second Vſe of limitation; Vſe 2.for it is foreign, it muſt be of you; your moderation, not of, or in things belonging unto God, it reacheth not to the principles or practiſe of Religion; obſerve that once for all; Men muſt be as zealous for truth and holineſſe as they can; Men, all men have no power to be Moderatours of them, themſelves are bounded, and confined by the Almighty, as Solomon ſaid to Shimei: Build thee an houſe at Ieruſalem, goe not from thence any whither, 1 King 2. 36, 37. From Gods word nothing muſt be taken, and nothing muſt be added to it, Deut. 4. 2. 12. 32. Revel. 22. 18. Our God is omniſcient, diſcerning at firſt all poſſible emergencies of things, perſons, and occurſions; ſo his Statutes be perfect and abſolute, and muſt be obeyed without diſpute or moderation; it is a moſt dangerous adventure, to examine, or regulate Divine Truths by Humane wiſdome; ſuch daring hath introduced many foule Errors into the Church, and retained them: our Maſter Chriſt ſaid, Drinke ye all of this, Matth. 26. 27. All the Clergie, ſay the men of Rome, the bloud may hang on Lay-mens beards, they may ſpill it on the ground: our God commands all men to know his Word and will; the Papiſts will needs be Moderators here, and forbiddeth Scriptures in the Mother Tongue, becauſe the common people may profane and abuſe them: a ſeeming antinomy and oppoſition appears ſometimes in the Word of God; yet even there and then men ought not to moderate, but one Text muſt be compared with another, and ſo darke places will be enlightened; In every doubtfull buſineſſe they were wont to aske of the Lord, Gen. 25. 22. 1 Sam. 23. and elſewhere; or of his Prieſts, Exod. 18. 15. Deut. 17. 9. alibique; or at his word, 1 Sam. 22. 5. 2 Chron. 18. 4. and in other places; we muſt ſay with Saint Paul in all ſuch matters, What ſaith the Scripture? Rom. 4. 3. And againe, what ſaith the Scripture? Galat. 4. 30. The Scripture is the ſole rule, judge, and moderator. The firſt Chriſtians were exceedingly preciſe this way; not to tell you how they would not part with a word, not a ſyllable, not a letter in divine truths; they complied not with the Heathen in ſmall matters:Optat. l. 3. p. 71. Plin. Ep. 97. Tertul. de Cor. Mil. p. 153. Id. p. 283. Suidas in foreign, Euſeb. Hiſt. l. 4. c. 15. m p. 180. They would not burne incenſe, nor weare a crowne, nor ſtick their doores with Laurel, nor lay grapes at Bacchus feet; Polycarpe would rather dye then ſweare by Caeſars fortune; and the Chriſtians in Iuſtine Martyr would not tell a lie to ſave their lives: the after connivence and complication brought in errors by heapes, and huddles: and Rhenanus a learned Papiſt confeſſeth the foundation thereof was laid in this preſumed Moderation: the firſt approaches of Gentiles to Chriſtianity were invited and entertained with ſome pleaſing changes of their rites; whereas their totall resection would have thruſt them quite off: In Tertul. p. 103. M.but thoſe tolerable alterations as they ſeemed, introduced moſt intolerable ſuperſtition, and profaneneſſe, the ſmart whereof doth yet remaine; and we are not purged from the ſhame, and ſtaine of it to this very day; there ought to have beene no blinding, no blending in Divine Truths; Men ſhould not bring their mixtures hither: Offer this now to thy governour, and will he be pleaſed with thee? Mal. 1. 8. We will not have droſſe with our ſilver, nor mingle vinegar with wine; we muſt ſay here as Iehu to Iehonadab, Come ſee my zeale, 2 King. 10. 16. And you muſt be moſt earneſt againſt thoſe errors that be likelieſt to encroach; and even Chriſtian Moderation will grow warme againſt the ſtreame of common corruption: Our Maſter Chriſt forbad expreſſely, to ſweare by heaven, or by earth, or by Ieruſalem, &c. Matth. 5. 34, &c. For it ſeemes by Philo the Iew,m. p. 490. that was the cuſtomary ſinne of thoſe times: and ſo, Gal. 1. 4. Chriſt hath delivered us from the preſent evill world. There is an Emphaſis in that foreign, the preſent evill world: we muſt be moſt watchfull againſt thoſe corruptions, in faith, and manners, that are growing upon us, what ever they be; and not to ſpeake of others now, for my part, uſe what Moderation you pleaſe to the perſons, and eſtates of the Papiſts; but let us avoid, I beſeech you, whatſoever in truth, or true appearance is doctrinally ſo: the Iudaicall Rites had another kind of claime, yet the firſt Chriſtians declined them with great and univerſall vehemency: Say the world what it will, I freely pronounce, Auguſt. T. 2. ep. p. 346.ſaith Hierome, that the Ceremonies of the Iewes are pernicious and deadly to Christians; and whoſoever obſerves them, whether he be Iew or Gentile is ſunke downe into hell: and yet Gods direction to his firſt people concernes all his Iſrael now, Levit. 18. 3. After the doings of the Land of Egypt wherein ye dwelt ſhall ye not doe, and after the doings of the Land of Canaan, whither I bring you, ſhall ye not doe, &c. And in both reſpects we ſhould abandon the waies of Popery, for we came halting from them, and they yet dwell among us; we have found by too long, and wofull, and wounding experience, all our complying with them could not winne the leaſt upon them. In our firſt Reformation Archbiſhop Cranmer enjoyned that no Miniſter ſhould order matters ſo, Injunct. 3.that the unlearned people thinke the old Popiſh Maſſe continues ſtill; but the piety of our times, as it was called, wanted nothing, but a command, to trimme the Sacraments of Chriſt after the plaine Popiſh dreſſe of Antichriſt. In our ſecond Reformation a Biſhop printed it,Bp. of Dur. Anno 1561. in the beginning of the Queenes reigne; we are but too much like the Papiſts, that is our fault generally, that we differ not more from them; but the good worke in hand of late, accounted it th…ir great honour and glory to come nigh unto them: To conclude, and I know you obſerve it well, danger from Rome was foreſene in the firſt, and ſecond Reformation; I ſay no more, but, Beware the third time.
The third Vſe of Confutation:Vſe 3. it is of the Remonſtrants, Arminians, and Socinians, who endevour from my Text, to get countenance for the Babyloniſh Errour, the allowance of all Opinions, as if, becauſe the Apoſtle ſaith, Let your moderation be knowne unto all men; Remonſtranst. ſect. ult. Cenſur. Remonſt. Praef. Harm. Remonſt. & Socin. p. 231.therefore all mens conceits muſt be borne with in Religion, and every one ſuffered in what he ſuppoſeth to be truth: it is a cunning and couſening deviſe, that ſtrikes in with corrupt nature; but becauſe it offers violence to my Text, I cannot be true to it, or you, if ſomewhat be not added by way of vindication, and it will be in theſe ſixe particulars.
Firſt, Is it probable that our Apoſtle, who elſewhere, almoſt every where, is ſo zealous for unitie, againſt Schiſmes, ſhould in any ſort tolerate them, and ſo voluntarily open a wide door… for diviſion? in this very Epiſtle he writes for peace, even paſſionately, but with mightie power, Phil 2. 1, 2. If there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies, fulfill ye my ioy, that ye be like minded, having the ſame love, being of one accord, and of one mind. And in the next Chap. 3. 16.—Let us walke by the ſame rule, let us mind the ſame thing: expreſſions different from all licentious tolerations: the ſame Apoſtle abounds in ſerious dehortations from ſchiſmes and diſſentions, Rom 13. 12. 16. 17. and as carnall, 1 Cor, 3. 3. and in other places: And he doth very often exhort with earneſt words and arguments, not onelyonly that we be likeminded, Rom. 15. 6. Phil. 2. 2. and of one mind, 2 Cor. 13. 11. but of the ſame mind, foreign.1 Cor. 10. 10. ioyned, yea ioynted together in the ſame mind, and in the ſame iudgement: And is here the leaſt approbation of that multiplying Doctrine? neither will that excuſe, ſo long as they all breath Chriſt, tend to the advancement of Chriſt; it matters not: but let Saint Paul anſwer this Objection alſo, Is Chriſt divided? 1 Cor. 1. 13. Conſider it well, and ſeaſon your conſideration with that of our Maſter Chriſt himſelfe, Mar. 9. 50. Have ſalt in your ſelves, and have peace one with another: If we were preſerved by humilitie from the corruptions of ſelfe-opinion, it would be no hard matter to embrace unitie.
Secondly, Such allowance would prove deſtructive to holineſſe, both perſonall, and domeſticall; Omnis religio, & nulla religio, would ſoone be the ſame: Suppoſe the husband of one opinion, the wife of another, the children, it may be, of one or two other,foreign. and the ſervants of as many more; what ſhall the Maſter of the houſe doe here? how performe the family duties? diverſitie of opinions, like ſo many hatchets interrupting their prayers, 1 Pet. 3. 7. chopping all devotion and piety in pieces: as the Duke of Wittenberge was wont to ſay, New garments introduce new manners, new manners bring in new men, and new men thruſt out the old; ſo new opinions ſuffered will devoure the old; and the toleration of every Religion, will deſtroy all Religion: and in concluſion, leave no Religion at all.
Thirdly, this libertie is inconſiſtent with civill tranquillitie; the bleeding condition of our owne Nation at preſent is a living, almoſt a dying witneſſe of this; and if that one Religion of Popery ſo tolerated as it was, hath brought in upon us ſo many deſtructions; what will that multiplication doe, but haſten deſolation without recovery? for every party would endevour to ſupport it ſelfe to the prejudice of the reſt; & dum de religione certatum eſt regio, dum de caelo terra amiſſa; as it was ſaid long ſince.
Fourthly, the late Biſhops of Ireland may put this libertie to to ſilence and ſhame; for when not long ſince a toleration of Popery in that Kingdome was propoſed, they ſaid, To give the Papiſts a toleration is a grievous ſinne, and will make us acceſſary to all their abominations, and the perdition alſo of ſeduced ſoules.
Fifthly,Cam. op. ſucciſ. part. 1. p. 262. This may be currant doctrine among the Turks; and the Grand Signior told his Mufti, that is, his chiefe Prieſt, As a Garden is beautified with varietie of flowers, ſo his Empire would be adorned with diverſities of religion: let ſuch toleration find allowance in the Turks Paradiſe; it ſhall never, I truſt, be planted in the Paradiſe of God.
Sixthly, We have undertaken all in the Nationall Covenant, the eſtabliſhment of Ʋniformitie, and how that can ſtand with this Omniformitie, indeed Nulliformitie, I underſtand not: it was a prodigious thing in the dayes of Ieremiah the Prophet, Ier. 2. 28. According to the number of thy cities, are thy Gods, O Iudah: here would ſoon appeare another kind of multiplying and increaſe; but though this fancy be never ſo plauſible, Divine providence hath ſhut it out of our Campe by our Covenant.
Fourth Vſe of Inſtruction;Ʋſe 4. If our Moderation muſt be knowne unto all men, in ſome caſes then it is not unlawfull to cauſe our light to ſhine, not purpoſely, proclaiming our righteouſneſſe in the Market, or ſounding a Trumpet; but firſt, a man may be his owne Encomiaſt, if his innocency be ſuſpected, or beſmeared; thus did Samuel, 1 Sam. 12. 3.
Secondly, if a Preachers doctrine be traduced, he may make his own Apologie, as Saint Paul did, Act. 22. 1.
Thirdly, By the ſame example, a man may ſtirre up others to emulation, by magnifying his office, ſo we read, Rom. 11. 13.
Fourthly, Thus it is ſaid, if a man be tempted to deſpaire, it is wiſdome to remember good actions paſt, as Iob, when he was ſtaggered by the reproaches of his friends, thought of his former integritie, which kept him ſtanding; and I have read of another, that in his tentations to pride, objected his ſinne againſt himſelfe, which brought him to humiliation, and in his fits of deſpaire he reflected upon his righteouſneſſe, and was ſo preſerved from falling: and Moderation muſt not be known for pompe and oſtentation; Plus laborandam eſt celare virtutes quam vitia; It is not ſo dangerous to hide our vertues, as our vices; the revealing even of piety may be ſinne, but the confeſſion of ſinne is pietie; and if a mans righteous performances be occaſionally divulged, God muſt have the praiſe for it, who is the donour of it: Like veſſels of gold and ſilver, that receive not into them the Sun-ſhining ſplendour, but by reverberation returne it whence it came, ſo doe the Saints in all their gifts and graces, well called in our language gifts, that nothing be aſſumed unto man, but all aſcribed to Chriſt, the King of Saints, Revel. 15. 3. from whom proceedeth every good and perfect gift, Iam. 1. 17.
Fifth Vſe of Exhortation,Vſe 5. 1. will ſpeake as it is of private and publique concernment, and firſt, A ſenſu diviſo ad ſenſum compoſitum; Let every mans Moderation be known to all men, all men in ſenſu compoſito & aggregato, that is, the Parliament; which is indeed the foreign, the Parliament of England is, the All men of England, & now if my voice could reach to every native, and freeborn of this Kingdome, my Text ſhould ring loud in their eares; Let your Moderation in thought, word, and action be known to All men, be ſhown to this All men, for theſe conſiderable reaſons.
Firſt, They are your ſelves, you ſent them hither, you remaine here virtually in them, and with them, doe not vitiouſly ſuſpect, or prejudicate their endeavours, doe not perfidiouſly, I might ſay ſelf-feloniouſly deſert, and oppoſe them, as ſome have done; Qui ſibi nequam, cui bonus? it is ſelf-injury and iniquitie to be injurious to them.
Secondly, The Parliament is the ſupreame Magiſtracy of the Kingdome, and it is a law in the Old Teſtament, not repealed in the New, but reinforced, Exod. 22. 28. Thou ſhalt not revile the Gods, that is, the Iudges and Governours, as the word is in the preceding Chapter, 21. 6. and ſo it is, Act. 23. 5. Thou ſhalt not ſpeake evill of the Ruler of thy people.
Thirdly, They have ſtudyed to breake off every heavy yoke, and deliver you from that vaſſallage was brought upon you by the tyranny of evill counſellours; Conſider well, Old Iſrael felt their lives bitter by their cruell bondage in Egypt, Exod. 1. 14. And becauſe of it, they hearkened not to Moſes, Exod. 6. 9. Such a ſpirit of bondage was upon you, you cryed for a Parliament, God heard you, and will you now murmure againſt Moſes, and fight againſt your Deliverers?
Fourthly, All the evill that is come upon you, and the kingdome, is from your ſelves, in this very particular, ſome groane under burdenous taxations, in other places the warre and plundering devoure all in a grievous and bloody manner; the former would not have been, the other could not have been done, if you had been true to your ſelves, and your moderation known, and ſhown to this All men, and in them to your own peace and happineſſe.
Fifthly, And yet let it be ſo manifeſted, becauſe the odium, envy and danger, that is upon them from their oppoſites, is for endeavouring your good; let them therefore have your prayers, your purſes, your perſons, your power, becauſe their perill is from their Moderation; they would confine and regulate the evill counſels about the King in Religious and Civill affaires, this is, and hath been their great offence, which is indeed their praiſe, and I ſhall ſpeake to them, as I ſay it of them elſewhere, they are ready to embrace any Moderation, that is conſiſtent with the ſafetie of Religion, King, and Kingdome.
And now Worthy Senators,2. I beſeech you, ſuffer ye alſo a word of Exhortation; Gods truths, you know, are above, beyond mans power, one Nation preſumes not to give Lawes to another, and if all the Nations in the world were conveened in an Occumenicall Aſſembly, they ſhould have no Authoritie to moderate any one Doctrine of the moſt High; there be ſome circumſtantials, concerning which my Text ſpeaks to you; Let your Moderation be known unto all men.
Firſt,Modus regendi. In the manner of enforcing them; fierce and furious proſecution even of a good cauſe, is rather prejudice, then promotion, but Eckius told Melancthon as it was,Tua Philippe foreign, & Pontani foreign plurimum adjuverunt cauſam vestram. Vit. Melanct. pag. 335. per M. Ada. that his Modeartion, and the faire language of Pontanus, did exceedingly further them; when Iames and Iohn ſaw the Samaritans would not receive Chriſt; they ſaid, Lord wilt thou that we command fire to come down from heaven, and conſume them as Elias did? but he turned, and rebuked them, and ſaid, Ye know not what manner of ſpirit ye are of, Luk. 9. 54, 55. We muſt verily even tenaciouſly adhere to all divine truths our ſelves, and with our wiſeſt Moderation labour to plant, and propagate them in others, and I would ſay with Eraſmus; Ep. l. 6. p. 258.Mihi videtur plus profici civili modeſtia, quam impetu; Oppoſites, indeed, muſt be oppoſed, gain-ſayed, reclaimed, but all muſt be done in a way, and by the meanes appointed from heaven; It is one thing to ſhew moderation to pious, peaceable, and tender conſciences; it is another thing to proclaime before-hand toleration to impious, fiery, and unpeaceable opinions: I ſay no more, but, Sic vigilet Moderatio, ut non dormiat diſciplina; Let Moderation be ſo much awake, that diſcipline fall not aſleep.
Secondly,Sacrilegium. Give me leave in the next place, to minde you of the Harpies of this Age, who ſpying a great alteration like to be made in the revenues of the Church, have their mouthes open, and their fingers itch for a ſhare; here is great need of your Vmpirage, and Moderation: conſider, I beſeech you, there be many darke corners in the Land, that have not where with to get oyle for their lamps, their ſoules cry aloud for your help, and ſome aske no more but their own, which hath too long been kept from them, and it is now high time to make reſtitution; Sacriledge hath ever proved a fatall offence, you will not ſo much as in purpoſe be defiled with it; you would not have Miniſters medle with ſecularities, povertie will make them more ſecular, and if Preachers be poore, there will be poore Preaching too at the laſt; Oh that every Lampe in the Kingdome had its proportionable oyle, that is your endeavour, and as you have no thought your ſelves to entangle your own Patrimonies with the Churches poſſeſſions, I wiſh you would declare to the world, you will not ſuffer others to doe it; And again, I beſeech you in this; Let your Moderation be known, &c.
3.Templa. And the fabricks of the Churches in ſome places call for your care, the ſtone out of the wall, and the beame out of the timber decaying apace: I am glad for my part, they are ſcoured of their gay gazing, and I marvelled a great while ſince, how, and why the Organs grew ſo many, and blew ſo loud, when the very Homilies accuſed them for defiling Gods houſe; Part 2. 131.Much diſpute there was of late about adherent and inherent holineſſe of Churches, and it was accounted a ſinne to be covered in them, and it is now a pnniſhment in ſome not to be covered, a puniſhment by the winde and weather, from the roofe, and windowes; ſo eaſily men fall from one extreame to another, and tis meet that in this alſo your Moderation ſhould be knowne.Dies feſti.
4. And your Moderation muſt have influence upon Holy dayes alſo; the Lords day indeed, the holy Sabbath, is a Noli me tangere, you muſt not otherwiſe meddle therewith, then to ſanctifie it your ſelves, and command that by all others it be ſanctified, and in this you doe well to uſe all diligence, becauſe of the moſt profane and deſperate attempts of late made againſt it, as if we had beene Turkes or Pagans,De C. B. l. 16. c. 32. and not Chriſtians, from Chriſt; Divino praecepto intonante obediendum eſt, non diſputandum, Auguſtin. the thunder of Gods word was not heard, and now the thunder of Gods ſword is felt;Immodicam feſtorum multitudinem non ego ſolus improbo, praeſcrum, quia hodie nullis diebus plus peccetur, quam feſtis; moderata feſta valde prob…, ſed ea velim ſacris rebus, non voluptatibus & ſceleribus dari. Io. Long Epiſc. Lincoln. l. 22. p. 914. De B. Philogon. you have power, tis moſt happily improved for the Lord, and the day of the Lord; there is reaſon and religion your Moderation ſhould be knowne and ſhowne to the other feſtivities, not onelyonly becauſe of their abuſe, ſuperſtition, and other evills, but of their increaſe, the holy weeke of Lent crept into the rubricated Kalendar in theſe dayes: ſo did the Converſion of Paul and Barnabas his day. I would commend the zealots of this devotion to the care of Rome heathen, C. Caſſi: de Moderatione feſtorum, or els to their owne Lyndwood, or above them both to Eraſmus; for I haſten to make mention of that which I know every one obſerves, that the providence of heaven is here become a Moderator, appointing the higheſt Feſtivitie of all the yeere, to meet with our monthly Faſt, and be ſubdued by it: for Chryſoſtome doth well call the day of Chriſts Nativitie the Metropolis and chiefe of all other feſtivalls; for indeed from this aroſe all the other dedications in the name of Chriſt and his Apoſtles, which els had not been knowne in the world, thoſe be the children of that mother, and who is not abundantly ſatisfied with the hand of God upon them altogether, which hath, as Auſtin ſaid of the Iewes ſynagogue, given them an honourable buriall? but to thoſe that are not thus ſatisfied, I have three other things to ſay.
Firſt, Tis probable enough, we never yet kept right the day of Chriſts Nativitie,Wolf. de T. p. 81. I do not meane in reſpect of the manner, but the time, learned men ſuppoſing it very unlikely that ſuch a generall taxation ſhould be made through the peaceable world in the depth of winter, ſo unſeaſonable a time for all to travell into their owne Cities to be taxed, as in Luke 2. 1. &c. not to mention their other conjectures.
Secondly,Scromat. l. 1. m. p. 98. Clemens Alexandrinus about 1400. yeeres ſince declares, that ſome thought the day of Chriſts birth was in the month of May, and others in Ianuary, others yet in Aprill; there were yet further ſurmiſings: but obſerve, if there was ſo little certainty in thoſe dayes, ſo neer the times of the Apoſtles, there muſt needs be much more uncertainty now.
Thirdly,Epiſt. l. 9. 71. It was Gregories counſell, that the Pagan feaſts ſhould by degrees be changed into Chriſtian Holy-dayes, that they might the more eaſily be drawne to Chriſtianitie; and ſome write expreſly, that our Chriſtmas Feſtivities, in reſpect of time and maner of celebration,Io. Beleth. c 120. Hoſpin. de Feſtis Chriſtianis. p. 111. came from the Saturnals of the Gentiles; Theſe were alſo obſerved in the month of December, They had their liberall Feaſtings and Invitations, ServantS among them alſo at that time were Maſterly and followed their owne affairs, They had a wilde Ceremony, like to the Lord of Miſrule in ſome places, New-yeers gifts were alſo ſent abroad, which Hierome calls Saturnalium ſportulas. But it will be ſaid,Object. this is hard doctrine for ſervants, whoſe condition ſhall be worſe then beaſts, if they have no reſt, nor relaxation, and ſhall thoſe abuſes quite aboliſh the memory of Chriſts Birth and Nativitie, and that among Chriſtians? Is this your Moderation? this reliſheth ſurely of extreame exceſſe rather.R. I have three things to ſpeake againſt this pretence, not doubting, but that ſervants ſhall have time allotted them for their refreſhing, and yet God not robbed of his honour, care being taken that their ſports be not ſinfull, nor they in them; and if any Sermon or Lecture occaſionally be in the place, and on the day of their refreſhings, that they repaire thither alſo, for even the Canons of 1604. required Schoolemaſters to bring their Schollers to the Sermons, ſee them quietly and civilly behave themſelves there, and examine them at times convenient what they have learned by ſuch comming▪ Yea their condition then both inwardly and outwardly will bee much bettered.Can. 79. And to the other part of the Objection I ſay;
Firſt, I wiſh on mine owne behalfe and others, that thoſe heatheniſh, mad, and riotous uſages had never been knowne among Chriſtians, and that now they might be quite abandoned for ever; but let the neighbour-hood, and charity of thoſe times at leaſt in ſome time of the yeere be continued; ſure I am, that ſome who had withered hands all the yeere beſide, did at that ſeaſon ſtretch them out to the poore.
Secondly, Though this day of Chriſts Birth be thus overcome by our monethly Faſt, yet our Saviours Nativitie hath, and ſhall have its Commemoration, not onelyonly in the Day ſolemnized for his Reſurrection, in which is involved all the Complement and Conſummation of Chriſts doing and ſuffering, and Exaltation; but further, the Lords Day is thought to be the very determinate Day of the weeke when Chriſt was borne; for thoſe that mention the Priviledges of the elder Brother, the firſt Day of the weeke, ſay it was not onelyonly the firſt Day of the world, no night went before it,Alb. M. Comp. p. 158. but it ſhall be the laſt day, and no night ſhall come after it, and that it was the very Day of Chriſts Birth and Baptiſme, &c.
Thirdly, If the ſerious diſquiſition of Hiſtorians, and Mathematicians, ſhall calculate and deſigne the monethmonth & the day, I ſhall not vote againſt the Chriſtian celebration therof, but as at Berne, when the Goſpel was firſt reintroduced, they ſet their priſoners at libertie, and proclaimed freedome; and we obſerve a Day in memory of our Deliverance from that Helliſh, Romiſh Powder Plot; ſo, if God pleaſe to deliver us from the Diabolicall deſignes of theſe times, I hope you will appoint a Day in Commemoration thereof.
Fifthly,Jejunia. And for Faſting Dayes, your Chriſtian Moderation is already made known, not twice or thrice in the weeke, which they ſaid of old might ſavour of vain-glory,Vit. Pat. part. 2. p. 150. 4. neither have you commanded ſuch rigourous obſervation, as Luther blamed in Melanct. macerating his body,Vit. ubi ſup. quaſi ferrum, aut ſaxum eſſet; nor as Bernard, who confeſſed he did too much debilitate his body by abſtinence, and watching, but as Zach. 8. 19. The Faſt of the fourth monethmonth, &c. and yet beſides this, you have had many other occaſionall dayes of Humiliation, that which you had the laſt weeke among your ſelves, was moſt remarkable among men, and acceptable, we are aſſured, unto your God alſo, and yet I crave leave to invite unto one Solemn Faſt more: Oh that a Trumpet were blown in Sion, and a Faſt ſanctified; but I would have it ſanctified, thorow both the Armies, in all the Kingdome, and though your power reach not ſo farre, I wiſh it were tendered to them; and triall were made of them; however, two moſt memorable occaſions implore Divine direction and bleſſing upon your unwearied labours.
Firſt, Treatie of Pacification, is in your ſerious endeavours, that the Kingdoms may yet be happy in a ſafe and well-grounded Peace; & it is high time to haſten it, the whole Land almoſt is already laid waſte by the Sword, which, if not ſpeedily ſheathed, is bringing upon us a worſe evill unavoydably, a Famine; for they that be ſlain with the ſword, are better then they that be ſlain with hunger, &c. Lam. 4. 9. but let not the feare of Sword, or Famine ſcare you into any other Peace then that which is the Peace of God made in Chriſt, joyned with truth, elſe a greater miſchiefe will fall upon the Nation, then warre or hunger; Not a famine of bread, or a thirſt for water, but of hearing the word of God, &c. Amos 8. 11. Great cauſe have we therefore now to cry mightily unto God, and ſeeke of him a right way for us, and for our little ones, and for all our ſubſtance, Ezr. 8. 21.
Secondly, The great change in Eccleſiaſticals, that is to appeare ſuddenly in the Kingdome, in reſpect of Worſhip and Government, may well double our devotions in this very time;Prolog. in Matth. Hierome Writes, that when Cerinthus, Ebion, and other heretiques, denyed Chriſts coming in the fleſh, the holy men of thoſe times deſired Saint Iohn the Evangeliſt, to write his Goſpel in their confutation; which he promiſed, upon their undertaking to Faſt, and Pray for Gods bleſſing: which done, Saint Iohn, he ſaid, was full of the holy Ghoſt, and wrote; In the beginning was the Word, &c. Joh. 1. 1. And indeed when the greatneſſe of this worke is looked upon, with the multitude of oppoſers, there is great reaſon we ſhould all with our holieſt diligence invocate the Majeſtie of heaven, that theſe things may tend to his glory, and finde acceptation in the ſouls, hearts, and lives of the people.
Sixthly,Eccleſiaſtici. The men of my Profeſſion deſire to have a ſhare in your Moderation alſo; and indeed I cannot think, but that of Titus, otherwhere called,Joſeph. de B. J. 7. lib. c. 13. deliciae humani generis, favoured not of humanitie, when his ſouldiers had taken the Temple at Hieruſalem, and the Prieſts begged their lives, he denyed them, ſaying, they ſhould periſh together; I wiſh all the evils of theſe men were deſtroyed, but doe none of their perſons deſerve favour? did none of them, to their power, withſtand the inundation of ſuperſtition? When the Monks and Nunnes here thruſt themſelves out of their unclean Cages; they had ſalaries for their lives, and in other countreys, Exire poterunt ad laborem, Mycou. Vit. Zuingli.coniugium, literas, quis erat animus, They were diſmiſſed from their employment, but had ſtipends to their death: You have already herein declared your Moderation, in aſſigning a portion, for the ſupport of wife, and children, and it were well, if no complaints were brought before you againſt ſome, that are ſo loath to part there with.
Seventhly,Heterodoxi. Another ſort of men call for your Moderation; yea, and plead merit too; I know not what to call them, but I meane the men of many opinions, though, I hope, they be neither ſo numerous, nor faultie, as their oppoſites ſuggeſt, and yet to as many of them, as pretend to godlineſſe, and be with us in Covenant, I ſay no more, but wiſh them to read it, to ſtudy it, to keep it; in the reſt, I would wonder with what conſcience, or wiſdome they abſtaine from that bond, when the Romaniſts univerſally are in armed combination againſt them, and us; a very hard matter, I confeſſe, it is to moderate erroneous opinions, ſome have dared into the world that ſhould have been, Anonyma, not once named as becometh Saints; and for the reſt, I thought ſometimes, and pardon me, if I thinke ſo ſtill, if their Tenents were commanded from them, in expreſſe termes, they would appeare, either not to be tanti, that for them publique tranquillitie ſhould be endangered, or elſe coming forth naked into the world, barefaced, and in their colours, they would be a ſhame to their abbettors.
Eightly,Papifts. The Papiſts indeed, that be Ieſuited, in reſpect of their guilt, and Irelands bloud, expect not your Moderation; and ſurely ſuch ſhould be ſhowne them, as may preſerve your ſelves and the Kingdomes from their frauds and cruelties; againſt which you will be now more vigilant then ever, becauſe they have revealed now more then ever their evill intentions, and can ſwallow thoſe oathes without chewing, which former times of peaceableneſſe could not get downe, by any art or perſwaſion: and though their very Religion,p. 503. like Draco's Lawes, be written in bloud, as King Iames obſerved: and in the Nether-lands they made a ſhew of Moderation, and called their Edict ſo, yet even that in truth was, was felt, and was then called Murderation; alſo as Meterane writes,p. 46 they had then their Conſilium ſanguinis: they walke by the ſame Principles, and worſe Practiſes; yet none of them ever ſuffered death among us meerely for Religion. [I had other particulars to have mentioned, but I ſaw the time would not permit me to ſpeak them out of the Pulpit; I forbeare them therefore now alſo;Secunda par. foreign.] and I come to handle the reaſon of the Text, but Doctrinally, and very briefly: The Lord is at hand: and I ſhall not inſiſt upon the Lords being at hand, by his providentiall approximation to ſupport us in, or deliver us from trouble, as Pſal. 22. 11. Be not farre from me, O Lord, for trouble is neere: nor how he is at hand to obſerve all our actions, ſo keeping us in awe and obedience, becauſe All things are naked, and opened to the eyes of him with whom we have to doe, Heb. 4. 13. But in this Doctrinall part of the propinquitie of our Lords coming to judgement, I ſhall ſhew firſt, the parallel Scriptures; and ſecondly, the probable reaſons thence; and then the Application will be in ſuch practicall uſes as you ſhall ſee Gods Word hold forth viſibly in thoſe places where the Text, or the ſenſe of it, is mentioned.
Firſt,Scripture. It is very conſiderable that the Apoſtles all ſo ſpeake, as if Chriſt, the Lord, would in their dayes come to judgement, ſo many hundred years agoe. Thus 1 Cor. 10. 11. We are they upon whom the ends of the world are come. So Heb. 10. 37. Yet a little while, foreign, yet a very very little while, and he that ſhall come, will come, and will not tarry. And Saint Iames 3. Behold, the Iudge ſtandeth before the doore, 5. 9. And Saint Peter, The end of all things is at hand: And thus Saint Iohn, It is the laſt time, 1 Ioh. 2. 18. And ſo Saint Iude, 18. And if ſo then a thouſand years agoe, it is the miracle of miracles, that yet the Lord is not come to judgement: the ſucceeding Ages after the Apoſtles were of the ſame mind, and they watched on Eaſter Even by ancient tradition, as if their Maſter Chriſt would in one of thoſe Vigils come to judge the world; in ſimilitudinem Aegyptii temporis, ſaith Tertullian: As Pharaoh the King roſe up in the night, p. 107. K. Lactan. 7. 19. Hieron. in Matth. 25. Auguſt. de T. 154. 251. De Vn. Eccl. p. 301.and all his ſervants, and there was a great cry in Egypt, &c. Exod. 12. 30. And in Cyprians time all things were accompliſhed, as he thought, that were forerunning tokens of the worlds end. It were eaſie to heape up the conjectures of ſeverall Centuries; but we muſt all acquieſce in the determination of our Maſter who ſhall be the Iudge, Matt. 24. 36. Of that day and houre knoweth no man, no not the Angels of heaven, but the Father onelyonly. But that I may prepare my ſelfe and you to the ſerious and practicall conſideration of the fore-mentioned Vſes: obſerve theſe Scripture arguments.
Firſt,Reaſons. There ſhall be ſignes in the Sunne, and the Moone, &c. Luk. 21. 25. And if Mathematicians, may be credited, the celeſtiall Orbes are not as they were:Aret. Probl. p. 1016. the Sunne not ſo diſtant from us as at the firſt, but nearer by many Germane miles; to ſay nothing of the prodigious ſights and noiſes ſeene and heard in our dayes.
Secondly, Mens hearts faile them for feare, &c. Luk. 21. 26▪ As lightning is firſt ſeene, then thunder heard; ſmoke precedes fire, and the ſea ſwels before a ſtorme; ſo the ſoule of man, that foreign,Epiſt. as Syneſius, cals it, droops before danger, trembles before it is hurt, and by its inward timorouſneſſe foretels evils to come; and that appeares by the ſeverall preſagings of men that diſcover their feares by their conjectures: That famous Grebner found out the yeare of the worlds end by the word Iudicium, JƲDICIƲM numerum ruituri continet orbis. Problem. p. 1057. Ecce Sponſ. ven.every letter thereof being numerall; but we have already outlived that fancie above thirty years. Aretius by ſome Chronogrammaticall expreſſions of Scripture, propoſed this next to be the laſt yeare of the world. Doctor Alabaſters conceit out of thoſe two Greeke words, foreign, may ſavour of fancy and feare.
Thirdly, Religion and Holineſſe, the two pillars of Heaven and Earth, are ſo much decayed and diſcountenanced, as we need no other demonſtration that thoſe laſt and perillous times are come, that Saint Paul ſpake of, 2 Tim. 3. 1. For as the old age of man, the leſſer world, is full of corporall infirmities; ſo the greater world in its declining eſtate abounds with manifold abominations: read at leaſure the two next verſes, and ſee how unhappily theſe dayes comment upon them; if you thinke on any one of thoſe ſinnes, the ſame thought will tell you where to find them.
Fourthly, The unnaturall diviſions that are up in the world, are undenyable preſages that the Lord is at hand: for when the Diſciples privately demanded of their Maſter, what ſhould be the ſignes of his coming to judgement; among others this is recorded by the three Evangeliſts: The brother ſhall betray the brother to death, and the father the ſonne, &c. Mar. 13. 12. Matth. 24. 10. Luk. 21. 16. And we need not enquire among Iewes, Turkes, and other Nations for the accompliſhment hereof; but as Chriſt in another caſe, Luk. 4. 21. I may ſay, This day is this Scripture fulfilled in your cares, O England: never ſince thou wert a Nation didſt thou ſee thy ſelfe ſo miſerably torne, and rent with ſuch civill, uncivill, unnaturall, and bloudy diſtractions: If it had beene ſaid to any of thy people, foure or five yeares ſince, that they ſhould doe ſuch things, as are now done in the midſt of thee; they would have replied with the indignation of Hazael, 2. King. 8. 13. Are we dogges, deſtitute of all humanity, to doe this? and yet, wretched things are done by men, Chriſtian men, Engliſhmen againſt Engliſhmen, profeſſing the ſame Religion, proteſting the ſame Cauſe, and End of their quarrell: O that thou couldſt yet diſcerne thoſe formidable clouds of bloud in their ſcattering: but alaſſe, they threaten worſer evils, even to make thee a full ſea of bloud within, as thou art without ſurrounded by water: for the wofull diviſions of England there be great thoughts of heart: I will not ſay, as Ieremie 2. 12. Be ye aſtoniſhed, O heavens, at this; Nor, be aſhamed ye Husbandmen, Ioel 1. 11. But let all thoſe be aſhamed and aſtoniſhed, Prophets and people, that have not helped to quench, but kindle this fire: This is indeed a lamentation, and ſhall be for a lamentation, Ezek. 19. 14. But to returne from this ſad complaint upon our moſt miſerable diſſenſions, a dolefull preſage that the Lord is at hand, the props of the world decay; prodigious ſights portend as much, and the fainting of mens hearts fore-bode the ſame: I am not ignorant, that ſome convinced by ſtrong evidence of Chriſts reigning here upon earth; before that time, underſtand all theſe places of that coming of Chriſt; and my purpoſe is not at all to pry into thoſe hard and hidden moments of Gods owne concealing: and ſure I am, thoſe that wade this way meet with deepe difficulties; as bow?
…irſt, all the fore-named Scriptures ſhould be ſo applied, 1 Cor. 10. 11. The ends of the world are come: and it is not foreign, the Romane world or Empire, as Luk. 2. 1. And Saint Peter is yet more univerſally expreſſe; The end of all things is at hand, 1 Pet. 4. 7.
Secondly, the day of judgement is called, A great and notable day, Act. 2. 20. An appointed day, 17. 31. Yet it is more then one, one of the dayes of the Sonne of man, Luk. 17. 22. 26.
Thirdly, Who can determine the finals of the Beaſts power, unleſſe the Originals were manifeſt? Rev. 13. 5, &c.
I might ſay much of Ancient and Moderne confidences this way, but my purpoſe is to improve the remaining time allotted, in the ſerious conſideration of what God himſelfe tels, we ought all practically learne from the Lords being at hand, and the judgements now in the land may, and ought to haſten theſe truths home to our ſoules.
Firſt,Repentance. Speedy Repentance from dead workes: reade Act. 17. 30, 31.—Now he commandeth all men every where to repent, becauſe he hath appointed a day in which he will iudge the world, &c. Many things are here obſervable, but the foreign, the Now, is that I deſire to faſten upon you, and my ſelfe; for if in Saint Pauls dayes it was an argument of, and to Repentance; it ſhould much more accelerate us thereunto, upon whom the Lord is nearer now by ſixteene hundred yeeres. Conſider with thy ſelfe then, O my ſoule, and ſuppoſe, thou wert here guilty of ſome capitall crime, for which the Iudge were ready to reckon with thee, and paſſe ſentence of death, or deliverance, as he finds thee; couldeſt thou ſleepe or be ſecure? or wouldeſt thou trifle away thy time? would not all thy care be by ſome meanes or other to gaine favour from the Iudge? Be thou aſſured, O my ſoule, That the ungodly ſhall not ſtand in the iudgement, Pſal. 1. 5. Thy conſcience knows what a load of ſinne lies upon thee; even a burden too heavie for thee to beare, Pſal. 38. 4. Oh why doſt thou not haſten to eaſe thy ſelfe of this weight by unfained repentance, before the Iudge come, and pronounce the irrevocable ſentence? Read, and remember to doe as Act. 3. 19. Repent ye, and be converted, that your ſinnes may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord. Infinit is the matter of our Humiliation, in reſpect of nature, perſons, and nation; of paſt, and preſent times: but this day, and thoſe next it, have beene heretofore the onelyonly merry ſeaſon of the yeare, and the Devill hath beene ſerved better on thoſe Twelve dayes, then on all the twelve moneths beſide; and our Maſter Chriſt hath moſt unchriſtianly by many been diſhonoured, even in thoſe dayes ſaid to be devoted to his glory: And I may borrow here the words of Nicholas de Clemangis, M. p. 143.touching his Popiſh Feſtivities; What heathen man, if he had come into thoſe feaſts, ſeene and heard our Chriſtmas Gamboles, would not have taken them rather to be the Floralia of Venus, or the Orgia of Bacchus, then Chriſtian holy dayes? and who can lay his hand upon his heart, and ſay, he is innocent as touching this in all reſpects?Ordinance. Great cauſe therefore had your Ordinance to command this day to be kept with more ſolemne humiliation, becauſe it may call to remembrance our ſinnes, and the ſinnes of our fore-fathers, who have turned this feaſt, pretending the memory of Chriſt, into an extreme for getfulneſſe of him, by giving libertie to carnall and ſonſuall delights, being contrary to the life which Chriſt himſelfe led here upon earth: Thoſe dayes were profeſſedly dedicated to extraordinary mirth, and rejoycing: we read no ſuch thing of our Maſter Chriſt at any time, but he wept often, and offered up many prayers, and ſupplications with ſtrong crying and teares, Heb. 5. 7. Our Maſter Chriſt was never idle; but went about doing good, Act. 10. 38. and elſewhere, every where in the Goſpel; but among us it was accounted almoſt a crime, for men, or their ſervants to doe any labour on any of thoſe dayes: practiſes, as your Ordinance ſaid truly, contrary to the ſpirituall life of Chriſt in our ſoules, for the ſanctifying and ſaving whereof Chriſt was pleaſed both to take an humane life, and to lay it downe againe: but the extreme forgetfulneſſe of Chriſt in thoſe dayes of Chriſt, the extreme exceſſe of carnall and ſenſuall delights were moſt extremely diſtant from that ſpirituall life ſhould be in Chriſtians, who worke out their ſalvation with feare and trembling, Phil. 2. 12. not in ſecure, heatheniſh, and profane merriment; They paſſe the time of their ſoiourning here in feare, 1 Pet. 1. 17. Not onelyonly becauſe he that hath called us is holy, and bids us to be ſo likewiſe, verſ. 15. 16. but becauſe of our redemption by the precious bloud of Chriſt, &c. verſ. 18, 19. therefore we ſhould paſſe our time in feare; not in wanton, wild, and impious paſtimes, which doe put men into a poſture altogether unmeet for the ſervice of Chriſt, or care of our ſoules: had the Nation no other ſinnes to anſwer for, ſurely without the bloud of Chriſt, whom men have ſo much diſhonoured to his face, we ſhould be in a moſt deſperate condition: Goe hence therefore and examine, and bewaile, and conſider, Gods providence hath made this day, this very day, the head of all that jocundity, a day of Humiliation; doe not miſcall it, let it be ſo to every one of us, for our owne, the Nationall tranſgreſſions it hath beene formerly guilty of in thoſe dayes; and if the Lord, who is at hand, had called any of us out of the world, when we were buſie in thoſe fooliſh, vaine, and unchriſtian uſages; we may now tremble to thinke how unfit we had beene to meet the Lord Ieſus coming in the clouds.
Secondly,Heavenly-mindedneſſe. Let us wiſely weane our ſelves from the world, and this we learne from the very next words after the Text, The Lord is at hand, In nothing be carefull: Yea, our Lord himſelfe gives us the ſame counſell, in the very ſame words, Luk. 21. 34. Take heed that your hearts be not at any time overcome with the cares of this life, and that day come upon you unawares: There may be a ſeaſon for other things, but none for Chriſtians to be ſollicitous for earthly things: Our Father is in heaven, ſo we ſay, ſo we pray; heaven is our Countrey, ſo we profeſſe, Heb. 11. 16. Why doe we then digge ſo deepe in the earth, and deſire to load our ſelves with thick clay? The Apoſtle, in the Chapter before my Text, hath expreſſions that may loath any man thereof; whoſe end is deſtruction, and their glory is in their ſhame, who mind earthly things, Phil. 3. 19. Damnation is their end, and why ſhould not Hell be their portion, who care not for Heaven? But they are the brave men of the world in the meane time: No ſuch matter, their glory is in their ſhame; they wallow in the myre with ſwine, that might have converſed with Saints: But who are thoſe damnable and inglorious men? foreign, men that are wiſe for the world, that mind earthly things. What ſhall I ſay more, what can I adde better, then that of the Apoſtle, 1 Cor. 7. 29, 30, 31. This I ſay brethren, the time is ſhort, it remaineth that both they who have wives, be as though they had none; and they that weepe, as though they wept not; and they that reioyce, as though they reioyced not; and they that buy, as though they poſſeſſed not; and they that uſe this world, as though they uſed it not; for the faſhion of this world paſſeth away: The dehortation is very full and emphaticall; but that which I eſpecially obſerve in it is, that it is compaſſed in, and about, at the beginning, and in the end, with the argument of my Text, leſt our hearts, that hanker ſo much world-ward, ſhould any way get out, after it.
Thirdly,Perſeverance. The Lord is at hand, therefore conſtantly perſevere in his holy truths, and this Vſe is held out to us by Iohn the Divine, Bleſſed is he that readeth, and they that keep the words of this Propheſie: for the time is at hand, Revel. 1. 3. Yea and S. Paul, aſſoon as he had mentioned this doctrine, 1. Cor. 10. 11, makes this very uſe and application; Wherfore let him that thinketh he ſtandeth, take heed leſt he full, ver. 12. He that is ſtrong, muſt not be ſecure, becauſe he ſtands in ſlippery places, nay he ſtandeth not, onelyonly he thinketh that he ſtandeth, therfore let him take heed leſt he fall: and caution for perſeverance is not onelyonly ſutable to my text, but the times, theſe ſuffering times, wherein men are moſt apt to recidivate, and fall away, as the parable of the ſeed and ſowers make evident, Matth. 13. 21. Peter and the other Apoſtles promiſed fairly to themſelves, and their Maſter in the Calme, Though wee ſhould die with thee, yet will we not deny thee, ſo ſaid all the Diſciples, Mat. 26. 35. Yet in the ſtorm, nay before the ſtorme came at them, they runne away for feare, they haſte to ſhelter, indeed from ſhelter, becauſe from Chriſt, They all forſooke him, and ſted, verſ. 56. Thus Demas entangled with the love of earthly things, deſerts Chriſt, and his Apoſtle, embraceth the preſent world, and departs to Theſſalonica, 2. Tim. 4. 10. where he is made a keeper of the Pagan Idoles, as ſome of the Ancient have recorded;Doroth. Synop. but as for us, let that of our Maſter Chriſt be ever in our ears, alwayes in our hearts, Luk. 12. 9. He that denieth me before men ſhall be denyed before the Angels of God, and if Chriſt turne his face from thee in that day, tremble at thy doome, who will, who can; who dare ſpeake for thee, if thine owne Advocate be ſilent, and indeed it is moſt juſt they be ſo dealt with, that Apoſtatize from the truths of Chriſt; it is juſt, I ſay, Lege talionis, even by the Law of retaliation; for that's the ſentence of the holy Ghoſt, If we deny him, he will alſo deny us, 2. Tim. 2. 12.
Fourthly,Holineſſe. Zealous endeavours after holineſſe: and thus S. Paul having ſpoken of the Iudgement to come, 2 Cor. 5. 10. he adds preſently, verſ 11. Knowing therefore the terrour of the Lord, we perſwade men, to what? but the righteous actions of godlineſſe and Chriſtianity: and upon this very foundation S. Peter builds a ſtrong argument to holineſſe; for having ſpoken at large doctrinally of the day of the Lord, as alſo concerning the formidable manner of his coming, 2 Pet. 3. 11. Seeing then that all theſe things muſt be diſſolved, what manner of perſons ought ye to be in all holy converſation and godlineſſe? he interrogates, but anſwers not, not becauſe the holy Ghoſt was at a Non plus, and could not expreſſe it; but becauſe he would have us enquire, examine, and increaſe in every good word and worke in our own perſons, and as farre as ever our relations doe, and can reach private men in their intereſts, publique perſons in their engagements, according to that of the holy Prophet, which concerns every one of us, Let iudgement run downe as waters, and righteouſneſſe as a mighty ſtream, Amos 5. 12. It muſt be done ſpeedily, delayed no longer, let it run downe, and it muſt be performed impartially, run down as waters, which favour none, drench all that be neer them, yea and powerfully alſo, as a mightie ſtream, that will ſuffer no obſtructions, but beares all oppoſitions before it; and that of the author to the Hebrews is pertinent to this purpoſe alſo, Let us conſider one another to provoke unto love, and to good works, not forſaking the aſſembling of our ſelves together as the manner of ſome is, but exhorting one another, and ſo much the more, becauſe ye ſee the day approaching, Heb. 10. 24. 25. a Scripture otherwiſe remarkable in theſe times, wherein men conſider one another, and provoke not to love, but to ſchiſme, and ſiding, not to good works, but their owne fancies, to ſeparation, and forſaking the aſſemblies: but there the Apoſtle layes the force, and ſo would I, in the foreign, ſo much the more provoke one another to good works, becauſe ye ſee the day approaching.
Fifthly,Patience. Chriſtian Patience in tribulation, is the next thing to be learned from this doctrine of the Lords being at hand; an hard leſſon I confeſſe, and they are out of the Forme, and Schoole of nature that have learned it, for it is an herbe of Grace, and grows not in mans garden, we are all by nature children of wrath, Eph. 2. 3. not onelyonly paſſively, ſubject to ſuffer the wrath of God becauſe of our ſinnes, but actively alſo, we are hot, fiery, and impatient, and upon every occaſion doe diſcover our diſtemper; Luther ſpake obſervably, becauſe his own heart, God hath given us, ſaith he, many bleſſings, health, quietneſſe, wife, children, and which is above all, the word of his Patience, and yet one fit of the Stone beats out the memory of all theſe benefits;3. 59. 5. 81. Vno malo plus movemur quam mille bonis, Though we have had twentie yeers of felicitie, if one day of ſorrow come, all the former calmneſſe is forgotten, clouds of indignation gather, and breake out into ſtreames of impatience; nay, if one tooth doe but ake, that Center or point of paine darkens all the Sphere and circumference of Gods mercies; It were eaſie to abound in complaining, but farre more comfortable to faſten upon a remedy, and that is not farre of; becauſe the Lord is at hand; and what ſenſe ſoever is put upon the words, they breath upon us abundant matter of patience.
Firſt, The Lord is ſo nigh, that no ſuffering can befall us without his appointment, and if we remember it is his hand, we will not utter ſo much as one word of impatience; as David profeſſed, He was dumbe and opened not his mouth, becauſe the Lord did it, Pſal. 39. 9.
Secondly, The Lords example is neere, ſhould alwayes be at hand for our animation and encouragement; It is enough for the diſciple to be as his Maſter, and the ſervant as his Lord, Matth. 10. 25. an expreſſion that may make us not onelyonly patient, but joyfull, yea triumphant in miſery, Chriſtians to be as their Maſter Chriſt, it is enough, and they that conſider it well, need no other conſolation.
Thirdly, The Scriptures of Chriſt are written for our comfort, Rom. 15. 4. and in them the Lord is at hand; For the word is neere thee, even in thy mouth, and in thy heart, Rom. 10. 8. and for this, in this, thou mayeſt be patient; I will reioyce in him becauſe of his word, in the Lord I will reioyce becauſe of his word, Pſal. 56. 10.
Fourthly, Yea the Lord is at hand, to put a period to all our preſſures; Looke up, and lift up your heads, for the day of your redemption draweth nigh, Luk. 21. 28. ſo Iam. 5. 7, 8. Be patient therefore brethren, unto the coming of the Lord; Behold, the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, till he receive the early and latter raine; be ye alſo patient, ſtabliſh your hearts, for the coming of the Lord draweth nigh; It is no great matter that the husbandman expects, fruit of the earth, yet he hath great patience; we have much more in hope, heavenly and eternall things: and therefore we ſhould be much more in patience, and we may note alſo the reaſon of the Text, begins and ends, compaſſeth about this leſſon of patience; initio 7. verſ. & fine 8. Yea in this, and for this, heare the Iudge himſelf, who is at hand, Luk. 21. 19. By your patience poſſeſſe your ſoules, a direction for times like ours, ſuffering times, ye ſhall be hated of all men for my names ſake, Verſ. 17. and if they ſay, Maſter, in that deplorable condition, where no man will appeare for us, what ſhall we do?Non villas veſtras, non laudes, non luxurias. Auguſt. Faith. his anſwer is, be not ſolicitous for your houſes, or lands, or reputation, or body, but for your ſoules; poſſeſſe them by patience.
Sixthly, Faith in the Lord Ieſus Chriſt is alſo commended to us, from this Doctrin of the Lords being at hand, for when the Apoſtle had ſaid, Heb. 10. 37. Yet a very little while, and he that ſhall come, will come, and will not tarry; every one that heares this, and believes it, would preſently make enquiry, Is the Iudge coming, ſo certainly, ſo ſpeedily, ſo ſuddenly? and is he indeed ſo nigh at hand? Alas, what ſhall we then doe, what courſe ſhall we take, where, or how ſhall we appeare? The anſwer is ready, moſt excellent and comfortable, in the very next words, Verſ. 38. Now the iuſt ſhall live by faith; Now, at that very time, in the inſtant of Chriſts judging the world, faith ſhall ſupport and uphold all that depend upon God: A man indebted, that hath not where with to ſatisfie his Creditor, dares not looke him in the face; but if his Suretie take out the Bond, all is well, and he is ſafe: We are all runne into deep arreares with, and againſt God by our ſinnes, and cannot anſwer him one thing of a thouſand, Iob 9. 3. not the leaſt part of one of many thouſands, what ſhall we then doe? Live by faith, and our intereſt in the price of Chriſts blood, pay all the debt of our ungodlineſſe, that great and ſuperabundant expiation is made over to us by holy beleeving; for he was not onelyonly our Suretie, Heb. 7. 22. but he hath blotted out the hand-writing that was againſt us, and taken it out of the way, &c. Col. 2. 14. It is written of Pilate, M. Weſt. ad A. 38.that being call'd to Rome before the Emperour, to give account of ſome Mal-adminiſtration, and miſgovernment, he put on the ſeamleſſe Coat of Chriſt, and all the time he ware that garment, Caeſars fury was abated, to his own, and others admiration; That may be a Fable: but ſure I am, if we have the Robes of Chriſts Righteouſneſſe upon us by a lively faith, we ſhall then have no cauſe of feare, in that we have not onelyonly an Advocate with the Father, 1 Ioh. 7. 2. but Chriſt the Iudge, for our defence and deliverance; It is a terrible queſtion, that of Iob, but very profitable; and oh my ſoule ſleep not this night, nor any other till thou haſt put it home to thy ſelfe; For the Lord is at hand; the queſtion is, What ſhall I doe, when God riſeth up, and when he viſiteth, what ſhall I anſwer him? Iob 31. 14. To which no other anſwer, no better anſwer can be given, then that of Saint Paul. Rom 13. 14. Put on the Lord Ieſus Chriſt, and make not proviſion for the fleſh, to fulfill the luſts thereof.
Seventhly,Prayer. The laſt Practicall conſideration held ſorth from this Doctrine of the Lords being nigh at hand, is ſober watchfulneſſe unto prayer, and this is the very Vſe, in termes, Saint Peter wils us to make thereof, who having ſaid; The end of all things is at hand; addeth this immediate inference: Be you therefore ſober, and watch unto prayer, 1 Pet. 4. 7. Yea, our Lord himſelfe, who is a… hand, ſpeaks to each of theſe.
Firſt, Concerning Sobrietie; Take heed, leſt at any time your hearts be overcome with ſurfetting and drunkenneſſe, and that day come on you unaw…res, Luk. 21. 34.
Secondly, The Evangeliſts generally, for the ſame reaſon exhort to watching, Matth. 24. 42. Mark. 13. 33. and they doe not meane ſo much abſtinence from ſleep, but from ſinne, and watching, not for worldlineſſe, but for prayer.
Thirdly, So, Luke 21. 36. Watch ye therefore, and pray alwayes: and in the next words, he gives a Directory of Prayer, two heads of petitions, one, That ye may be accounted worthy to eſcape all theſe things that ſhall come to paſſe; the other, that ye may ſtand before the Sonne of man; and if you aske when, and how often this muſt be remembred, he tels us that alſo; pray alwayes: a dutie needfull ever, but moſt of all now, in reſpect of our own particulars, and the Churches of Ieſus Chriſt.
And for our ſelves, let us pray for pardon of ſin, ſtrength againſt luſts, ſtanding in judgement; and as the Martyrs in priſon, and at the ſtake, ſaid to themſelves, and others; Pray, pray, pray: ſo remember the Lord is at hand; therefore forget not to pray, yea, Watch, and pray, Matth. 26. 41. that ye enter not into tentations, into the devouring part thereof,Ne intremus in ventr…m tentationis, quaſi beſtiae cujuſdam. Theophylact. as the belly of a beaſt: we know not what calamitous times may be reſerved for us, but whatſoever they are, or may be, we cannot be armed againſt them, but by prayer, ſo we muſt be prepared, and this we ſee by our Apoſtle, who to the Text, The Lord is at hand, inſtantly ſubjoynes; Be carefull for nothing, but in every thing by prayer and ſupplication with thanks giving, let your requeſt be made known unto God, Phil. 4. 6. Pray for me, ſaith Father Latimer to Biſhop Ridley, again and again pray for me,p. 14. for I am ſometimes ſo fearefull, that I could creepe into a Mouſehole; (It is his own expreſſion) but God doth viſit me again with his conſolation: and then the other anſwers him, unleſſe the Lord aſſiſts me with his gracious ayde in the time of his ſervice, I know I ſhall play but the part of a white-liver'd Knight; p. 15.and yet what Champions, what victorious Champions were they both; and that by prayer? For in the ſame little Treatiſe of their comfortable conference, during the time of their impriſonment, Ridley calles on Latimer, as upon an Old beaten Souldier for inſtruction, p. 16.and help to buckle on his harneſſe; as he phraſeth it: and Latimer tels him, you ſhall prevaile more with praying, then ſtudying, p. 36.though mixture be beſt; but forget not to pray. Let every one for our ſelves remember, the Lord is at hand; Beſides, the houſes we dwell in are made of clay, and the calamities of theſe times are daily battering theſe Tabernacles of duſt, that may very ſoone, and ſuddenly fall about our eares; therefore let every one of us alwayes be ſober and watchfull unto prayer, and pray earneſtly to God, that he will give us Repentance from dead works, that he will weane us from theſe things below, and teach us to perſevere in all Divine truth, and make us abound in every good word and worke, that he will enable us to be patient in tribulation, and fill us with the moſt holy faith in the Lord Ieſus Chriſt.
And for the Churches of Chriſt,Jer. 30. 7. remember it is their Day, the very day of Jacobs trouble; all the Iſrael of our God is in perplexitie, pray for them all, at home and abroad, pray for the overthrow of Antichriſt, the fall of Babylon; pray for the Peace of Hieruſalem, and the wellfare of Sion; yea, pray earneſtly, holily, conſtantly,Gen. 32. 26. and as Iacob, wraſtle with God, and doe not let him goe, till he give you a bleſſing; And you that make mention of the Lord, hold not your peace, Eſa. 62. 6, 7.day nor night, keep not ſilence, and give him no reſt, till he eſtabliſh, and till he make Hieruſalem, the Churches abroad, and in theſe Kingdomes, a praiſe in the earth. And let us of this Nation pray, pray that God would returne the Head to the Body, the King to the Parliament; that he will heale our breaches, compoſe our differences, and haſten the reſtauration of a ſafe and well grounded Peace, that yet ſticks in the Birth; pray that he would lift up the light of his countenance upon England, Scotland, and Ireland. Lord, lift up the light of thy countenance upon them, and they ſhall be ſafe; And let all them that love God, that love their Religion, that love their Countrey; that love their Souls, ſay Amen; Yea, ſay thou Amen to theſe things; Thou that Art the Amen, the faithfull and true Witneſſe, Revel. 3.—14.the beginning of the Creation of God. Amen, Amen.
FINIS.
End of the text · Thomas Thorowgood, Moderation Justified (1645)