would have but he replying said hee would not reveale his secrets to any but to the King This message was presently caried to the King who understanding thereof sent unto him one of his servants in the best and richest apparell and one who was next himselfe feigning that he was the King commanding him to enquire what this fellow would say This messenger comming before the Ghost and asking him in private what secret he would impart unto him the other denying that hee was King but came disguised to abuse him with a high and loud voice hee said that since the King would not heare him he should shortly perish And so shortly he did with the losse of a great part of the Kingdome of Hungary not recovered by Christians to this day But it is time to come to the use which the Hearthens did and the Christians ought to make of the speciall signes or forewarnings of what kind soever they bee Of the Heathens some in most ages did utterly contemne or scorne all presage from the signes of the time some not so ill dispos'd did slight them others tooke them into serious consideration but for the most part made no right use of them did grossely erre either in practice or opinion The ancient Romans had an accustomed presage of successe in battle by the eating of birds kept for that purpose This kind of presage was so farre contemned by Clandius Pulcher generall for the Romans in the first Punickâ— warre that when the sooth sayers had diswaded him from giving battaile to the Carthaginians that day because the birds would not eat he commanded them to bee cast into the sea to see if they would drinke or no But the ill successe which was conceived to follow upon this contempt did cause the Senate to call in his commission and chuse another generall in his place Howbeit this kind of presage I take it was no signe of the time or forewarning exhibited by the true God but rather effected by superstitious men However the contempt or scorne of superstition or blind devotion unlesse it spring from a sincere and well rooted love to true religion is much worse than superstitious than idolatrous practices Many instances are extant in unsuspected Authors that the irreligious contemners or scorners of false Gods have been remarkeably plagued not by those supposed Gods whose service they neglected but by the true and only God who is the just revenger as well of Atheisme and irreligion as of superstition and idolatry But the Emperour Vespatian though an Heathen was in his way devoutly religious and though no contemner yet a slighter of the prodigies and signes of the time For when amongst other presages remarkeable of his death notice was given him of a comet which then appeared he bid the relaters deliver this message to the King of Parthia Ille comatus est ego autem calvus seeing the King of Parthia did weare long haire it was most likely that this blazing starre or â—rinita stella as the Romans call it should portend his death rather than the Emperour Vespatians who was bald But the course of destiny as the Heathens upon this observed could not be diverted by jerkes of wit for Vespatian died before the extinction of this comet and the King of Parthia outlived both Vespatian perhaps might have lived the longer if upon these summons or forewarnings hee had betaken himselfe to his prayers as Hezekiah in like case did or said in his heart unto the divine power which gave him those summons as David in like case did Behold here am I do with me as it seemeth good in thy eyes But error in opinion concerning the use of the these forewarnings was usuall to the more ingenious and devoutest sort of heathens which did carefully regard them Thus farre they are to be commended in that they thought these forewarnings to bee sent by the Gods or Divine powers as tokens or pledges of their good will towards men some of them expressely say they were sent from the God not from the Gods from coelestâ—â—umen not from câ—â—lesta numina from the power of heaven not from heavenly powers wherein did these men faile or erre In this specially that albeit they did not suspect the Divine power either of hatred or want of good will towards men yet they thought rate and destiny were stronger then this Divine power that the miserable calamity and successe which did commonly ensue upon such forewarnings could by no meanes possible be either prevented or averted hence was that or the like exclamation Heu vani monitus frustraque morantia parcas Prodigia heu superi fatis certasse minores But this was the speech of a Poet and Poets take liberty to be passionate in expressing the dispositions or opinions of men in their times Yet a most sober most ingenuous Roman writer is more expresse to this purpose in prose Câ— etiam Pompeium Iupiter omnipotens abunde monuerat nec cum C. Caesare ultimam belli fortunam experiri contenderet He speakes not of the Gods in generall but of one God whom he characters under the stile of omnipotency who did forewarn Pompey the great not sufficiently only but abundantly not to hazard his fortunes upon a battaile to be determined on one day The forewarnings which he there relates were extraordinary and prodigious some of them portending Pompey's overthrow others Caesars victory His verdict or censure upon them is briefly this they were such à quibus appareret coeleste numen Caesaris gloriae favisse Pompeii errorem inhibere voluisse But if this heavenly power were willing to inhibit Pompey's error how came it to passe that it was not inhibited This is all the reason hee could give â—nvictae leges necessitatis pectus alioqui ab amentiâ remotum prodigia ista iustâ aestimatione perpendere passae non sunt The irresistible lawes of necessity would not suffer this great and otherwise most prudent Generall to weigh these forewarnings aright But if this Iupiter or heavenly power were as he instiles him omnipotent and willing withall aâ— he confesseth to inhibit Pompey's error at this very time what law what necessity or what lawes of necessity could resist or prohibite the execution of his will These immutable lawes of necessity if any such there were might be more truely stiled omnipotent then Iupiter or that great God who gives lawes to man and Angels but it was the want of true Logick which did occasion this errour or ill expression in this heathen writer as it had done and doth the like in the Stoicks The transposing only of one word or placing of one point aright without alteration of any fillable or it's signification would make this heathen's opinion and expression of himselfe exactly paralleld to the rule of faith When hee saith Invictaeleges necessitat is c. would not suffer Pompey to lay these forewarnings to heart he contradicts himselfe and the truth of Divine
DIVERSE SERMONS WITH A SHORT TREATISE BEFITTING THESE PRESENT TIMES Now first published BY THOMAS IACKSON Dr in Divinity Chaplaine in ordinary to his Majestie and President of Corpus Christi Colledge in Oxford For the contents with the severall places of Scriptures expounded or illustrated in them see page following the Epistle OXFORD Printed by LEONARD LICHFIELD An. Dom. 1637. TO THE MOST ILLVSTRIOVS PRINCE CHARLES PRINCE OF WALES DVKE OF CORNWALL c. All the blessings of this life and of the life to come WOuld your Excellence vouchsafe if not at your best conveniences to read yet for the present to accept these Treatises following with the like favourable patience as your royall Father and my most gracious Soveraigne Lord and master did heare the most of them I should thinke my paines in publishing and offering this mite as well bestowed and as well recompenced as any other part of my labours in the ministry That you may long exhibite to this present and future ages a live expression of your most royall Fathers Princely vertues especially of his devotion in Gods service and his zeale to his house the Church that by continuance in thus doing you may continue in like favour with the King of kings and Lord of lords as Iehosephat Ezekiah and other best Princes of Iudah were is and shall be the daily prayer of Your highnesse most humbly devoted Servant THOMAS IACKSON TWO Sermons vpon 2. Chron. Cap. 6. vers 39. 40. Containing a Paraphrase on Solomons petition vnto God at the Consecration of the first Temple with the grant and successe of it ERRATA Pag. 9. line 21. her read his p. 10. l. 2. him r. them and l. 3. of r. or p. 16. l. vlt. that r. then that p. 40. l. 1. certaine r. certainty THREE Sermons vpon IER 26. vers 29. MICAH 3. v. 10. 11. 12. Errata Pag. 26. l. 11. dele their p. 30. l. 24. time r. our times p. 31. l. 30 labour r. labourer p. 30. l. 11. af r. after p. 32. l. 8. dele that p. 41. l. 8. or r and p. 70. l. 13. his r. its A Treatise concerning the signes of the times containing a Paraphrase or exposition vpon LVKE 13. vers 1. to the 11. and from vers 23. to 27. Errata Pag. 18. l. 1. tradii r. tradidi p. 37. l. 3. now r. nor p. 53. l. 8. for then r. or that A Sermon vpon the second Sunday in Advent containing a Paraphrase or Comment vpon LVKE 21. vers 1. to the 28. MATT. 24. vers 1. to 32. MARKE 13. vers 1. to 27. 2. CHRON. 6. 39. 40. 39. Then heare thou from Heavens even from thy dwelling place their prayer and their supplications and maintaine their cause and forgive thy people which have sinned against thee 40. Now my God let I beseech thee thine eyes be open and let thine eares be attent unto the prayer that is made in this place 1 IT was the saying of a Roman Senator who thought himselfe well seene in matters of State Parvi sunt arma foris nisi sit consilium domi Armes are of little availe abroad without a wise Councell at home to give them instructions but the wise King part of whose words these of my text are saw a great way farther and layes his foundation much deeper parvi sunt arma foris parvi consilium domi nisi sint preces in Templo Councell of State or Councell of warre armes at home or armies sent abroad by their directions with their best instructions adde little to the security and safety of State and Kingdome without prayers in the Church or house of God And for this reason although he had now erected a goodly Temple with as Princely and cheerfull a heart as his Father David had built an Altar unto the name and honour of the God of Israel yet he thought it no Sacrilege no robbery at all to intend a publique and perpetuall benifite to the State and Kingdome from this glorious worke So compatible are Royall intentions of Gods honour with desires of Gods blessings temporall upon the people committed to their charge that this wise King even whilst he dedicates this great house unto his God for a peculiar habitation wherein he would be pleased to place his name yet consecrated withall as a Sanctuary for every afflicted soule to be more then an Arsenall for warre as a Magazine of medicines and remedies for all manner of wounds or diseases incident to the body publique 2 God had given this young King a large talent of Princely wisdome and the spirit of government in an extraordinarie manner and of this extraordinarie wisdome and spirit one speciall part it was to know that it was not in the power of man not within the compasse of any wisdome though participated from aboue to direct his owne wayes much lesse the wayes of others aright least of all to give successe to their best directions As the skill of Pylots is best knowne in a storme or dangerous passage so is the wisdome of Rulers best tried in perplexity or distresse The best proofe or triall which Solomon could give of his wisdome in this case was the knowledge to frame his petitions aright to the God of wisdome and Lord of Hosts This whole Chapter is no other then an Anatomy Lecture of the diseases and wounds of Kingdomes and Common-weales publiquely read by Solomon for the instruction of Princes and Rulers that should come after him It is the glory of a King as this King elsewhere obserues to finde out a secret and to punish iniquity when it is found out though committed in secret and to render to every man according to the equity of his cause being made knowne is the duty of a Iudge but in as much as many controversies of right and wrong must be determined by oath if men will be so destitute of the feare of God as to sweare falsly or to contrive their owne gaine and others harmes by perjury what Iudge can help what Prince can remedy men by this meanes distressed Yet Solomon begins at this inward sore or secret corruption the remedy he seekes from the searcher of mens thoughts and hearts So he prayes 2. Chron. 6. 22. 23. If a man Sinne against his Neighbour and an oath be layed upon him to make him sweare and the oath come before thine Altar in this house Then heare thou from Heaven and doe and Iudge thy servants by requiting the wicked by recompensing his way upon his owne head and by iustifying the righteous by giving him according to his righteousnes To recompense the wayes of this wicked man upon his owne head is one of the mercies which in conclusion he beseeches the Lord to shew unto his people for crudele est hîc misericordem esse Though mercy be alwaies good yet the better it is the worse it is placed upon such pestilent members As great a cruelty to shew pitty upon the perjur'd as to pamper or cherish any
joynt or member of the body wherein the Gangrene or other deadly spreading sore hath got possession or roote From this internall imbred corruption he proceeds unto more publique and grievous wounds or diseases usually made by causes externall as when Israel shal be overthrowne before their enemies v. 25. When the heavens shall be shut up and the earth be without raine v. 26. When there shal be Famine Pestilence mildew Grashoppers or Caterpillers When the enemy shall besiege thee in the Cities When they shal be afflicted by any Plague or sicknesse v. 28. The soveraigne remedy for all and every one of these and the like is the very same and it is this v. 20. 21. Then heare thou from heaven from thy dwelling place their prayer and their supplications and maintaine their cause and forgive thy people which haue sinned against thee v. 29. But what if this people should be led captive into a foraigne land not permitted to repaire unto this house where the Lord had placed his name This Solomon foresaw as a matter not impossible how ample soever his promises unto his father David and his seed might in ordinary construction seeme to be is there any possible salve for this possible fore or can this house which he had consecrated to be an house of prayer afford them in this case any remedy when they could not come to pray in it yes the remedy is prescrib'd v. 38. 39. If they returne to thee with all their heart and with all their soule in the land of their captivity whither they haue caryed them captives and pray toward their land which thou gavest unto their fathers and towards the city which thou hast chosen and towards the house which I have built for thy name Then heare thou from heaven c. Soe then both Prince and people were to pray in this house whilst they possest this land and city wherein it stood to pray towards it when they soiourned in forraigne Coasts or were detained in the land of their captivity to pray towards the place wherein it had stood in case it should be demolished So did Daniel after this house which Solomon built was burnt to the ground 3 The prerogatives which he petitions might be bestowed upon this house of prayer were you see exceeding great Was it then any part of his intention in the suite or of Gods purpose in the grant to have this house endowed with such ample priviledges for the use or benefit of Israel only or of Abrahams seede according to the flesh surely Solomon did conceive his prayers out of a perfect and speciall faith yet the specialty of his faith in Gods promises made unto Israell or to Abrahams seede did no way extinguish his charity or abate his good affectiō towards others for he expressely consecrates his house to be an house of prayer for the use benefit of all the nations under heaven though in the first place for Israel Moreover as touching the stranger which is not of thy people Israel but is come from a farre country for thy great names sake and thy mighty hand and thy streched out arme if they come and pray in this house then heare thou from heaven even from thy dwelling place and doe according to all that the stranger calleth to thee for that all people of the earth may know thy name and feare thee as doth thy people Israell and may know that this house which I haue built is called by thy name 32. 33. He knew the gracious goodnesse of his God to be in it selfe so great so truly infinite that it could not be a whit lessoned towards Israell how farre soever it were extended towards others as it is extended to all men without exception insensu divise though not in sensu composito it is thus far extended unto all to the end that they might come to the knowledge of the truth but not extended not communicated to such as love darknesse better then light and falshood then truth It was then well with Israell when their charity towards others was like their heavenly fathers love without factious partiality or respect of persons It was their seeking to ingrosse Gods promised blessings unto mankind which twice brought that greivous curse upon them under which at this day they sigh and groane Now if all the nations on earth had this interest in Solomons Temple shall we deny any one of what Nation soever the like interest in Abrahams seed concerning whom the Lord had sworne that in him should all the nations of the earth be blessed Thus much of the generall scope or view of this Chap to retire my selfe unto my text which is as the center or fittest Angle for taking the exact survey of this long and fruitfull field 4 To give you then a briefe comprehension of the principallest and most fundamentall truths either directly incident into or naturall emergent out of it First it is taken as granted by Solomon and it is to us a point of faith that as well the Calamities as the Prosperities of states and kingdomes are from the Lord It is he that giveth life as well to bodyes politique as to naturall It is he that woundeth and it is he that maketh whole Secondly no Calamity or wounds of state are in their nature incurable if this remedy be sought in time they grow incurable only by neglect of the medicines in Gods word prescribed Thirdly the only Soveraigne remedy for restoring states and kingdomes diseased and wounded by the hand of God unto their perfect health is prayer and Supplications to the King of Kings The last must be the conditions of the prayers or qualification of the Supplicants by whom such prayers as may prevaile with God must be made Vpon this point Solomon often toucheth in severall passages of this Chapter Such of the heathens as were alwayes ready to sacrifice unto their owne right armes for victory inbattle and unto their owne wit in policy for the sweet fruits of peace did often observe certaine surplusses of successe good or bad which they could not account to be the naturall issue either of their industry or contrivance and whatsoever fell without the mould of their hopes or feares was attributed to fates if it were disastrous to fortune or chance if it were good now whatsoever the heathens did ascribe to fortune to chance or fate or to any other supposed guide of nature or intermedling power in humane affaires all these the wise king ascribes wholy unto his God he is the God of peace and yet the God that maketh warre the Lord of hostes the God of plenty and yet the God that sendeth scarcity The God of our health and life and yet it is he which punisheth with plague and sicknesses Nor are we bound only to derive all extraordinary successe which the heathen gave to fortune and fate but ever even the usuall successe of ordinary endeavours be it good or bad from his providence That the
manifest himselfe in his works so faire that they are without excuse And though the speech be for its forme indifferent or aequipendent yet the matter doth necessarily sway it from the former to this latter sense For if God had manifested himselfe unto them them to no other intent that they might be without excuse they had a better excuse in readinesse then any of the reprobate or damned shall finde at the day of Iudgement None of them shall be then able to deny either the receipt of a talent or the receipt of it to some better intent or end then to leave them without excuse They are therefore without excuse because they have hid their talents and doe not employ them to the use or end intended by their master But more particularly the calamities or plagues which befell the Iewish nation may seeme incurable from the words of our Saviour Mat. 23. 34. 35. Behold I send unto you Prophets and wise men and scribes and some of them ye shall kill and crucify and some of them ye shall scourgein the Synagogues and persecute from City to City That upon you may come all the righteous bloud shed upon the earth from the bloud of righteous Abell unto the bloud of Zacharias sonne of Barachias whom yee slew betweene the Temple and the Altar Did the wisdome of God then send Prophets and wisemen unto their forefathers or did he come to this generation in person himselfe to this intent or end that all the righteous bloud which had beene shed upon the earth might be required of them For thus interpreting this place the originall phrase affords a pretence somewhat fayrer then can be brought for the former Interpretation of S. Paul Vt super vos veniat yet every novice in Grammar knowes that the preposition ut or Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies denote the Finall cause it ofttimes imports the Course or issue not the end or intent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith our Saviour Ioh. 17. 3. This is life eternall that they might know thee the only true God and Iesus Christ whom thou hast sent Vt te cognoscant this is no more then if he had said te cognoscere to know thee to be the only God and Iesus Christ whom thou hast sent is life eternall Give these words of our Saviour in the 7th of S. Iohn leave to interpret his forecited words Mat. 23. and their meaning will be in plaine English thus much and no more some of them you will crucify and some of them you will scourge and persecute so long untill the bloud of all the righteous shed upon the earth will come upon you The true reason why the bloud of Gods Prophets was to be required of this generation was because God had continually sent them unto them from time to time out of his mercy and compassion that they might be healed So saith the Scripture 2. Chron. 36. 15. And the Lord God of their fathers sent to them by his messengers rising up betimes and sending because he had compassion on his people and on his dwelling place But they mocked the messengers of God and despised his word and misused his Prophets untill the wrath of the Lord rose against his people untill there was no remedy That which made their calamities remediles or as the originall hath it incurable was their continuall mocking or despising the messengers of their peace which God from time to time had sent to heale them So that all the calamity which ensued was not the end intended by God in sending his messengers unto them but the issue of their mocking despising both Physitions and Medicines They are the cause of their incurable wounds yet was it God that did inflict them for so it followeth v. 17. 18. Therefore he brought upon them the King of the Caldeans who slew their young men in the house of their Sanctuary and had no compassion upon young man maiden or old man or him that stooped for age He gave them all into his hand and all the vessels of the house of God great and small and the treasures of the house of the Lord and the treasures of the King and his Princes All these he brought to Babilon and they burnt the house of the Lord and brake downe the wals of Ierusalem and burnt all the pallaces thereof with fire and destroyed all the goodly vessels thereof All this masse of misery fell upon the people of God for whose prosperity Solomon here prayes all the desolation here mentioned light on this house which he now consecrates to be the house of prayer All this and more became inevitable in the issue but so it was not from the time that Ieremy began to prophecy to foretell and forethreaten it by expresse revelation from the Lord of heaven One speciall meanes by which this misery became inevitable was that erroneous opinion or conceit wherewith most of this people were possessed to wit that their calamity or prosperity was fatall that all things were so predeterminated by God that nothing could fall out otherwise then it did that every thing was absolutely necessary in respect of Gods decree This was the symptome of their incurable disease for whose cure Ieremy was sent to the potters house there to receive that instruction from the Lord of which we read Chap. 18. The exact point of time wherein their disease whether in whole or part became incurable wee leave with all reverence unto him who hath reserv'd the knowledge of times and seasons as a speciall prerogative of his power unto himselfe Act. 1. 7. Yet thus much he hath revealed unto us that every part of this calamity did not become inevitable at one and the same time the state of prince and people became more dangerous then it had beene as it were a disease recovering strength from a relapse by their shuffling with God after they had made a covenant with him for freeing their servants according to the tenour of his law in that case provided This breach of covenant Ieremy foretels in thundring tearmes would prove the cause of greater calamity then he before had threatned And yee were now turned and had done right in my sight in proclaming liberty every one to his neighbour But yee turned and polluted my name and caused every man his servant and his handmaid whom yee had set at liberty at their pleasures to returne and brought them into subiection to be unto them for servants and handmaids Therefore saith the Lord because yee have not hearkned unto me in proclaiming liberty every one to his brother and to neighbour behold I proclaime a liberty to you saith the Lord to the sword pestilence and famine and I will make you to be removed unto all the kingdomes of the earth Ierem. 34. v. 15. 16. 17. and v. 21. 22. And Zedechiah King of Iudah and his princes will I give into the hand of their enemies and
the same branch of the same article It is he that made us which only can preserve us and whiles we professe that it is hee that made us and not wee our selves that he is the maker of all things visible invisible we include as much as the Apostle saith somewhat more then he expresseth in these words In him we move live and have our being which containe the three speciall branches of Gods power Miracles properly so called consist in some extraordinary manifestation of Gods power either adding somewhat unto or subtracting somewhat from the ordinary efficacy of instrumentall causes or observable course of nature All miracles may be reduced to such manifestation either of Gods creative or his conservative or cooperative power Sampsons strength or archievements were truely miraculous and did suppose an addition of force supernaturall to his native activity or extraordinary measure of Gods coworking power The victory which Iosuah got over the Amorites was after this manner miraculous There was a power more than naturall as well in the motion as in the making of those great stones wherewith the Amorites were beaten downe The three Children againe were preserved untoucht in the midst of the flaming furnace by true miracle or extraordinary manifestation of Gods power But this consisted not in the addition of any supernaturall forces unto it but in the meere subtraction of Gods co-working power without subtraction of his creative or conserving power for so it had ceased not only to burne but to be fire The suddaine withering of Ieroboams hand was a true miracle but did consist in the subtraction of Gods preserving power that is that branch of his power in which as the Apostle speakes all things live that are endowed with life That God hath thus wrought the safety of his servants and yet is able to worke by these or the like more miraculous meanes wee doe believe in that we believe he is the Almighty maker of heaven and earth But besides that absolute dependance which every particular creature hath on these branches of his power by which their severall efficacies may be extraordinarily increased or diminished there is an essentiall subordination of all the severall rankes of his creatures with whatsoever strength or efficacy they be endowed unto his providence as in wisdome he made them all so in wisdome he marshalleth and ordereth them all Now the contrivance of meanes or agents for their nature or kinde but ordinary may be more admirable than miracles properly so called that is than his particular workes of wonder Miracles are in their nature more apt to affect the sence but the sweet contrivances of Gods wisdome and providence doe more affect the understanding The one workes astonishment the other admiration For this reason were miracles more frequent in the infancy of the Church as an awfull kinde of discipline to inforce unbeleevers to give audience unto the word of life and to take Gods promises which would otherwise be sleighted into serious consideration But the wayes of Gods wisdome or sweet disposition of his providence are more apt to cherish the seed of life being sowen in mens hearts Miracles by continuall frequency would cease to be miracles would not be wondred at whereas the unsearchable wayes of Gods wisdome or his indissoluble contrivances of extraordinary successe by meanes ordinary will uncessantly breed in us matter of admiration His wayes and contrivances are still in one kinde or other most admirable but we want eyes or will to contemplate or observe them Yet let us see whether the greatest deliuerances which God wrought for his children of Israel besides that one in bringing them out of the land of Egypt were not wrought by meanes ordinary and usuall if we respect their particular or severall agencies and admirable and extraordinary only for their combination and contrivance When the Lord turned againe the captivity of Sion we were like them that dreame Then was our mouth fill'd with laughter and our tongues with singing Then said they among the heathen the Lord hath done great things for them yea the Lord hath done great things for us already whereof wee reioyce Psal. 120. v. 1. 2. 3. 4. 5. This was indeed a great deliverance and so to be acknowledged by all posterity For so the Prophet had foretold Ier. 23. 7. Behold the day is come saith the Lord that they shall no more sya the Lord liveth which brought forth the children of Israel out of the land of Egypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North country and from all countryes whether I had driven them and they shall dwell in their owne land Not to make comparison betwixt the mighty workes of God or not to question whether according to the literall meaning of this Prophecy the fame or fresh memory of this second deliverance out of Chaldey should eclipse the fame of the former out of Egypt This is certaine aud unquestionable that this latter deliverance was a most exact parallell to the former And yet if we could exactly calculate all the particular meanes which did concurre to the surprisall of Babylon by Cyrus or to Cyrus his setting this people free we should not finde one miraculous effect among them And yet if wee would but seriously compare all the circumstances and concurrences of second causes which Herodotus and Xenophon relate with the sacred predictions concerning Cyrus his good successe against Babylon the intire contrivance of them is most admirable and such as would give us a more pleasant view or modell of Gods infinite wisdome then miracles can doe of his infinite power Againe in that deliverance of the Iewes from Hamans conspiracy there is no extraordinary manifestation of Gods power no particular cause or agent was in it's working advanced above the ordinary pitch of nature and yet the contrivance or suiting of these ordinary agents appointed by God is more admirable then if the same end had beene effected by meanes truly miraculous For a King not to take kindly rest by night though in a bed of ease is not unusuall For a King againe to seeke to solace his waking thoughts by hearing the Annalls of his kingdome or the journalls of his owne reigne read unto him is more commendable then rare But that King Assuerus should lye awake at that time specially when Haman did watch and plot the destruction of the Iewes that causing the Chronicles of his Kingdome to be read the reader should light on the place wherein Mordecai his unrewarded good service in discovering the treason intended against the Kings person was recorded this was from the keeper of Israel who neither slumbereth nor sleepeth and who was marveilous in his peoples sight It was his doing likewise that Hester though by Mordecai's advice should conceale her nation and parentage untill she came in such high favour with the King That Queene Vashti should be displaced and she preferred
and praying Every coward is capable of the former and he is a very foole that when other meanes faile cannot practice the later Must we then decline all triall of his wisdome by the received rule of humane policy This wee might doe but this we need not doe For the depth of his wisdome and policy will appeare if wee measure it by that rule or scale of that policy which the wisemen of this world hold in greatest admiration For so a great master of the art of policy tels us that when any state or kingdome is either weakened by meanes internall as by the sloath the negligence or carelesnesse of the Governours as diseases grow in mens bodies by degrees insensible for want of exercise or good dyet or whether they be wounded by causes external the only method for recovering their former strength and dignity is ut omnia ad sua principia revocentur by giving life unto the fundamentall lawes and ancient customes As for new inventions what depth or subtilities soever they cary unlesse they suite well with the fundamentall lawes or customes of the state wherein they practice they proove in the issue but like empiricall Physick which agrees not with the naturall disposition or customary dyet of the party to whom it is ministred Of the former aphorisme you have many probatum's in the ancient Roman state So have yee of the later in the state of Italy about the time wherein Machiavel wrote if we may believe him in his owne profession Admit then the rule or method were as for ought I have to say it is without exception yet the successe of the practice how conformable soever to the rule must still depend on that measure of goodnesse which is contained in the fundamentall lawes or primevall customes of every Nation If these be but comparatively good the successe of the practice cannot be absolute If they be but seemingly good or mixed with evill the great Philosopher treating of this subiect hath foretold the successe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is either falsly or but seemingly good will in revolution of time bring forth effects truly and really evill If the fundamenmentall lawes of any state be not firme or sound whatsoever else is laid upon them there lyes a necessity of finking with their owne weight Where the basis is but narrow the fastigium or roofe cannot be high Or where the foundation is both firme and spatious yet if the structure be set awry with every degree of height it gets there growes a parallell degree of inclination to its sudden downefall Now if Hezekiah in making choice of prayer before any other meanes of policy did practice according to the former rule that is as the ancient lawes of that kingdome and rules of goverment prescribed by his Ancestors did direct him he was more politickly wise than any Prince of other Nations in these times could be than any at this day can be besides such as have the like fundamentall lawes or take his practice in like exigence for their patterne For the fundamentall lawes of his kingdome were absolutely good as being immediately given by God himselfe The best lawes of other Nations were but the inventions of men Hence saith the Psalmist Psal. 147. v. 19. Hee sheweth his word unto Iacob his statutes and ordinances unto Israel Yet Moses presumed that other Nations which had no knowledge of their lawes in particular should from the happy successe which was to attend their due observance acknowledge in generall that their lawes were more righteous and able to make this people wiser than other Nations could be For so Moses had said Deut. 4. 5. Behold I have taught you statutes and Iudgements even as the Lord my God commanded me keepe therefore and doe them For this is your wisdome and understanding in the sight of the Nations which shall heare all these statutes and say surely this great Nation is a wise and understanding people And what Nation is there so great that hath statutes and Iudgments so righteous as all this law which I set before you this day Amongst other Nations some had lawes in their kinde good for warre others for peace few or none good lawes for both none absolutely good for either No such lawes as their strict observance might secure them from their enemies They could not be so wise in projecting their owne future prosperity but their enemies might bee as subtile in contriving their adversity They could not bee so strong in battaile but their enemies and their Allies might be as strong as they They could not bee so industrious or vigilant for recovering the strength or dignity of their weakned estate but their enemies might be as vigilant to defeate their intentions Or albeit one Nation had so farre overtopped another as well in councell of peace as strength of warre as to be able to keepe them perpetually under yet no lawes no inventions of men could ever secure the most potent Nation on earth from such dangers as accrue from the host of inanimate or reasonlesse creatures albeit all Neighbour Nations were at peace with them or sworne confederates for advancing their state and dignity Against the hosts or armies of men some preparations may alwaies be made because they come not without notice or preparation but the severall hosts of the reasonlesse creatures come upon men for the most part without observation or fore-sight And one of them can execute anothers office or charge or every one accomplish that worke which the Armies of men did intend but could not execute That scarcity of bread or other calamity which sometime suddainly ariseth in some limbe or corner of a kingdome by want of trade or by shutting up too great a multitude of ships for a long time in one harbour whilst the enemy or Pirats annoy the coasts how easily might it be much increased if he that keepes the windes as in a treasure house should shut up a greater multitude of ships for a long time in the same harbour by a contrary winde albeit their enemies in the meane while become their friends albeit they were provided of an invincible navy at an houres warning Or in case they did know whence the winde commeth or whither it is going or could so covenant that it should blow where and when they listed yet if the Lord of hosts be so pleased he can bring a greater dearth and scarcity upon the most fertile provinces of the land then either the enemy or contrary windes can occasion either by withdrawing the sweet influence of the heavens or by corrupting the seed lately sowne or corne ready to be reaped with abundant moisture Or admit any people or Nation by miracle or divine dispensation might have authority not over the windes only but over the clouds the raine and dew or such a power of shutting and opening heaven as husband-men have of letting in brookes upon their medowes and taking them off againe at their pleasures so as they
might have seed time and harvest as seasonable their fields as fruitfull the Sea as open as their hearts could desire yet the very freedome of commerce and traffique whether with foraine Nations or with other members of the same Nation may bring in a greater inconvenience which no plenty can hold out then the enemy then unseasonable winde or weather could threaten Want of trade and want of victuals are plagues or punishments sent by God but the plague of pestilence which is oft times the companion of peace and plenty the usuall effect of free trading or traffique is more terrible then either of the former wants And thus may every part of the reasonlesse host accomplish what another had omitted Now with turbulent spirits or unruly men good lawes duely executed may take some order but against unseasonable weather against unruly or incommodious windes no law of man no act of Parliament can provide Against the plague or pestilence no councell of state or warre no host or army can secure themselves much lesse others Though they that besiege and are besieged doe keepe watch and sentinell day and night yet the arrowes of this dreadfull messenger flye more certainly to the marke whereto they are directed though at mid-night then their bullets doe at mid-day As there is no counsell against the Lord so there is no policy that can prevent the execution of Gods judgements upon mightiest kingdomes by the meanest of his creatures besides that policy which his lawes given to Israel did prescribe One speciall branch of that wisdome which Moses ascribes unto these lawes was they taught their observers not to trust in bow or shield not to put any part of their confidence in the strength or wit of man no not in their owne observation of these very lawes or reformation wrought by their rules as it was theirs but only in the Lord of hosts Hee was their wisdome and he was their strength whensoever any danger did approach whether from men or from other creatures their lawes did teach them that he was absolute Lord over all that the hearts of Kings and Governours were under his governance that he could dispose turne them as it seemed best to his heavenly wisdome And that alwaies seemes best to him which is for the good of such as repose their whole trust and confidence in him When Israels enemies displeased him more then Israel did he made them stronger then their enemies and when their waies did please him he made their enemies as Solomon speakes to be at peace with them Whilst they faithfully served this Lord of hosts they knew hee could command the whole host of the reasonlesse or livelesse creatures to doe them service From this knowledge of God and his lawes did Solomon gather these unerring rules of sacred policy whose observation at this time did and might for ever have preserved this kingdome There is no inconvenience of peace no mischeife of warre no kind of calamity which can befall any state or kingdome against which the fundamentall lawes of this Nation and the rules of policy gathered from them by Solomon did not sufficiently provide The soveraigne remedies for every particular disease or kind of calamity are set downe at large 2. Chron. 6. v. 22. to the 40. The remedy against the calamity of war v. 24. 25. against the calamity that may come by drought v. 26. 27. against famine pestilence and blasting of corne or other inconvenience from the host of reasonlesse creatures you have the remedy v. 29. 30. against captivity in a foraigne land v. 37. 38. The soveraigne remedy against all these and other like inconveniences and calamities is for substance one and the same with that which good King Hezekiah here used to feare the Lord and pray unto the Lord either in the Temple when they had opportunity to resort unto it or towards the Temple or the place wherein it stood when they soiourned 〈◊〉 were detained Captives in a foraigne land And who so would diligently peruse the sacred story from Solomons time untill this peoples returne from captivity and the building up of the second Temple shall finde a probatum of this Catholique and soveraigne medicine in respect of every branch of calamity mentioned by Solomon at the consecration of the first Temple I must hold to the instance of my Text. Another branch of that which was contained in the fundamentall lawes of this kingdome and which goes a great deale deeper than the fundamentall rules of any other policy was this that of all calamities which did or could befall them their sinnes and transgressions were the prime causes and whatsoever afflictions were laid upon them for their sinnes could not bee taken off without the humble supplication of the sinners Vnto a lower ebbe then King Ahaz did leave it at the kingdome of Iudah had not beene brought by any of his Predecessors or by any other in their dayes Now of all the miseries which at any time befell it by the famine by the enemies sword or by the pestilence the only cause which the rule of faith assignes was their forsaking of the Lord their God and the transgressing of his lawes But to prevent the perpetuity and continuance of such calamities as king Ahaz and his Adherents had by their foule transgressions involved this kingdome in no attempt or practice of Prince or people whether joyntly or severally did ever finde successe untill they put Solomons rules of sacred policy in practice as good king Hezekiah did Did hee not feare the Lord and prayed before the Lord c. The fruits of his prayer and the reformation of those corrupt times by giving life unto their fundamentall lawes were two First his prayers procured an healing of the wounds which by negligence of his Predecessors had beene given to the State Secondly he prevented the execution of those terrible Iudgments which in his owne dayes did hang over this land and people specially over their Heads and Rulers The kingdome of David had sometimes exceeded the most flourishing neighbour kingdomes as farre as the Cedars of Libanus did the ordinary trees of the forrest but was now brought low That height which was left her but as a decayed tree markt to the fall Hezekiah by zealous prayers removes the axe from the roote after it had made such deepe incision that it was scarce able to beare its stemme though dispoiled of his top or principall branches it nearely concerned every one which hoped for shelter under its shade to pray for gentle winds and comfortable weather that shee might recover root and branch againe But so Hezekiah's and his peoples Successors did not Manasses his sonne found a people not untoward as being in some tolerable sort reformed by Hezekiah but he himselfe a most untoward King able by his authority and bad example to undoe what his good father had well done to spoile and marre a greater people than he was Lord of though better reformed in Iosiah
ipsam cum ex antiquis tum novis exemplis agnoscere oportet confiteri omnes magnos motus quicunque aut vrbi aut regioni evenerunt vel à coniectoribus vel à revelatione aliquâ prodigijs aut coelestibus signis praedici ac praenunciari solere Matchiav disput lib. 1. cap. 56. But besides the induction made by Herodotus whose works I doubt but know not whether Matchiavel had red many other instances he brings out of his owne observations and experience But some will aske what credit is to bee given to Matchiavel or men of his temper Litle or none I must confesse in point of censure or opinion concerning matter of religion or sacred use But as the testimony of the Iew in matter of fact is the most pregnant proofe that wee Christians can use against the Iewes themselves or for confirmation of our religion so Matchiavels testimony in matter of fact of this nature whereof we treat is most authentique against the Atheists or men of no religion For this great Politician was so farre from being too superstitious or credulous in this kinde that by his writings many have suspected him to have been rather irreligious more inclining to Atheisme then either to the Christian or Iewish nation And whatsoever in this kinde he hath observed as hee himselfe confesseth was in a manner evicted or extorted from him by the evidence of truth The true cause of such prodigious signes or forewarnings he professes he did not know and we have reason to believe him in this because he was ignorant of the right end or use of them But this saith he all we of Florence know that the comming of Charles the eigth French King with a puisant army was foretold long before by Ierome Savanorola and likewise foreshewed by many other signes rife in his times throughout the Dukedome of Tuscany Now this divination of Savanorola was not gathered from any politique observation for Charles his attempt was in all politique esteeme so incredible and rash that the grave Senators of Venice would give no credence unto the first newes of his entring into Italy untill one of their ancients better acquainted it seemes with that French Kings disposition then the rest told them that he could more easily believe this rash attempt of that French King then of any of his predecessors But besides the testimony of Matchiavel for this particular wee have the undoubted testimony of Philip de Comtnes that grave and religious Historian who was then agent for the French King in Italy and relates this prediction from Savanorola his owne mouth with more particulars then Matchiavel mentions for he expresly foretold him of that unexpected successe which Charles at his first comming did finde but this hee foretold with this proviso or caution that unlesse the King his master did faithfully execute the worke whereunto the Lord of Lords and King of Kings had designed him he would quickly call in his commission and bring the French armies backe againe into their owne land with disgrace and losse The event did prove both these parts of this prediction to be most true This great alteration of state and warres in Italy as Matchiavel confidently affirmes was likewise portended or foresignified by such apparitions in the ayre as the Authour of the second booke of Maccabees in his 5. chap. mentions that is by apparitions of great armies of men joyning battel over Aretium a Towne in Tuscany The words of the Authour of the second of Maccabees before cited are these And then it hapned that through all the city for the space almost of 40 daies there were seene horse-men running in the ayre in cloth of gold and armed with lances like a bande of souldiers and troopes of horse-men in array encountring and running one against another with shaking of shields and multitude of pikes and drawing of swordes and casting of darts and glitterings of golden ornaments and harnesse of all sorts wherefore every man prayed that that apparition might turne to good He instances in another signe or prodigie well known to all in Florence which did portend or fore-signifie the death of Lorenzo de Medices who laid the first foundation of the present Dukedome of Tuscany in his family being a man who by his wisdome had preserved all Italy a long time in peace For a litle before his death the roofe of their chiefe Church or Temple tooke fire from heaven which much defaced it The banishment of Petrus Soderinus a great peere and pillar of the state of Florence in his time and the calamities which ensued thereupon were likewise fore-signified or portended by the burning of their Guild-hall or Senate-house by lightning or fire from heaven These examples he brings from his owne knowledge another he brings out of Livy of one Aeditius an honest countrey-man who was warned and commanded by a voice in the dead of night more cleare and shrill then the voice of man to tell their Magistrates that the Gaules their enemies were comming to be revenged upon the Romans So hee concludes his discourse as hee did begin it that whatsoever might be thought of such conjectures or forewarnings this is most certaine by experience that some great alterations alwaies follow upon such signes or forewarnings As for Herodotus I like his verdict in this kinde the better because hee refer'd this observation of prodigies or signes of the time unto the Egyptian nation which was the most ancient and most remarkeable Kingdome amongst the Heathens And what reason the Egyptians had to observe these prodigies and signes of the time more than others both Iewes and Christians canno but know or may remember seeing God had shewed such signes and wonders in the land of Egypt as had not beene shewne in any nation before such as can scarce be paralleld in any nation since besides in the destruction of Ierusalem untill the day of judgement or the signes which shall bee given before it come Vnto matters related by the Author of the second book of Maccabees if not for his own esteeme yet for S. Pauls or whoever were the Author of the epistle to the Hebrewes we owe such an historicall beliefe as may ground maters of sacred or canonicall use or application because that sacred Author hath given him credit or countenance in his relations of the persecutions of Gods people long before his owne time which are not registred by any ancient Author now extant besides this Author of the second booke of Maccabees 2. Maccab. 7. 7. Heb. 11. 35. They extend an undoubted truth too farre which make canonicall scriptures to bee the only rule of our beliefe as well for maters of fact as for matter of Doctrine or use For some maters of fact though not related in canonicall scriptures wee may and doe beliefe or know as certainly as those maters which are related by sacred historians Wee all of us as stedfastly believe and know that God hath often visited this land with the
plague of pestilence in later yeares as we doe that he visited the land of Iudah in Davids time Many of us believe or know that we have beene sicke grievously sicke and this we believe and know as firmely as we believe that Hezekias was sicke even unto death and recovered albeit his sicknesse and the plague wherewith Iudah was visited in David's time are both recorded in scriptures so are not any visitations wherewith the Lord hath visited either our selves in particular or this land and people in generall But though these or the like matters of fact be not exprest in scriptures which are the rule of our faith yet are the canonicall scriptures the only rule of faith how wee ought to demeane our selves when we are either visited in particular as Hezekias was or when Gods visitation is more generall and publique as it was upon Iudah in the raigne of David But however we may know maters of fact which are present or which fall out in our times as undoubtedly as we do maters of fact related in scriptures yet it will be objected that we may not give the same credit or beliefe unto any maters of fact done in former times related by Heathen or Christian by ancient or moderne Authors which we doe unto all maters of fact which have beene registred by canonicall writers All this is true yet unto writers as well Heathens as Christians wee may and ought to give though no sacred esteeme or credit yet an historicall or morall beliefe as many by profession Christians doe not distinctly give unto maters of fact related by sacred writers or at least unto their censures of them If all or most of us could but attaine unto such a distinct historicall beliefe of sacred writers as many have of stories related as well by ancient Heathens as by moderne Christians we would be more religious or lesse irreligious than for the most part we are Briefely though to believe as much concerning the signes of the times as the Heathens did though to make as good or better use of them than they did be not sufficient to acquit us from ruine and destruction foresignified yet not to believe as much as they did not to make so good use as they did not to bee so much affected with them as they were is enough and more than enough to condemne us enough to bring that ruine or calamity which they portend or foresignify inevitably and in full measure upon us Vnto these observations of Herodotus and Matchiavel I only adde this one that the greater the alterations or calamities be which are thus foresignified or portended the greater commonly and more strange the prodigies bee which foresignify them The more suddaine the blow or the fewer the forewarnings be the more expresse punctuall they are Two instances for this present shall suffice exhibited a little before or in the time wherein Matchiavel wrote Both forewarnings were giuen Vivâ voce by the voyce of men but of men which no man present knew either whence they were or whither they went after the delivery of their message The one vnto Iames the fourth then Lord and King of our now sister nation The apparition and message was so strange that the learned Historian from whom I haue it professeth he should hardly haue beleeued it vnlesse he had heard it from a man farre from lying and coyning of newes as from Sr Dauid Lindsey that famous King at armes and Knight of the Mount Hac belli denuntiatione in Scotiam prolata dum ad excercitum proficiscens rex Limnuchi vespertinas in Aede sacracantiones ut tum moris erat audit senex quidam ingressus capillâ— in rufum flavescente ac in humeros promisso fronte in calviciem glabre capite nudo veste longiusculâ cyanei coloris amictus ac linteo cinctus caetero asp ectu venerabilis is regem quaerens per turbam obstantium penetrat uâ—i ad eum accessit rustica quadam simplicitate super solium in quo rex sedebat innixus Rex inquit ego ad te sum mèssus ut te admoneam ne quo instituisti progrediaris quam admonitionem si neglexeris non erit è retuanec eorum qui te camit abuntur praeterea praemâ—nere sum iussus ne mulierum familiaritate consuetudine ac consiliâ— ut aris secus verò si facies damno ignominiâ— tibi res erit Haec locutus turbae sese immiscuit nec eum precibus finitis rex eum requireret usquam comparuit quod eo magis mirum est visum quod eorum qui propiùs astiterant atque eum observabant avidi ex eo multa sciscitandi nemo eius discessum senserat In iis fuit David Lindesius Montanus homo spectatae fidei probitatis nec a literarum studiis alienus euius totus vitae tenor longissimè à mentiendo aberat à quo niâ—i ego haec uti tradii accepissem ut vulgatam vanis rumoribus fabulam omissurus eram And it is no wonder if this forewarning were so vnusuall strange seeing the calamity which through the neglect of it was so great as this famous Herauld in his writings complaines it could not be paralleld in any nation besides the Aegyptian for the losse of the Prince and so many Nobles in one day But though the blow was for the present terrible yet God be praysed the wound was not incurable Forsan has venturus amor praemiserat iras The wound or breach was at that time the wider that the cure or close of it might be the sweeter and let him perish that seekes any other vse of the ancient foehoods betwixs these two neighbouring nations then the setling of such loue and peace betwixt them as becommeth dearest sisters Let no other emulation possesse Nobility Gentry or Commonalty of either Kingdome besides true zeale in Gods service and loyall obedience to his Vicegerent their ioynt Lord and soveraigne If the former relation of that famous Knight and Herauld might seeme strange to any for the present their diffidence or incredulity might haue bin sufficiently convinced by an apparition and forewarning farre more strange exhibited within twelve or thirteen yeares after vnto the State or Court of Hungarie The King being at dinner the gates of his Castle being shut as the custome was a certaine ghost in forme and shape of a man evill favoured with crooked leggs came halting and knocks at the gate and with a loud shrill voyce desired to speake with the King to acquaint him with thinges which nearely concerned both the good of himselfe and of the Kingdome His speeches at first being not heard by the guard who were at the gate as it is the use in Princes courts he cryed louder and with a horrible voice demanded againe whether they gave the King notice thereof In the end certaine of the company being moved by the importunity of this deformed Ghost they demanded of him what hee
bee The same admonitions of our Saviour are related totidem dem verbis Marke 13. v. 14. to the 20. and by S. Luk. 21. 21. to the 26. with some additions Then let them which are in Iudea fly unto the mountaines and let them which are in the midst of it depart out and let not them which are in the countrey enter thereinto For these bee the dayes of vengeance that all things which are written may be fulfilled and they shall fall by the edge of the sword and shall bee led away captive into all Nations And Ierusalem shall bee trodden downe of the Gentiles untill the times of the Gentiles bee fulfilled After Gods wrath had once seyzed upon them the execution of it was so nimble quicke that if it had continued but some few weeks or many dayes as it had begun all Isaacks seed according to the flesh had utterly perished But for the elect's sake or such as God had chosen out of that Nation to propagate the Kingdome of his sonne these dayes of tribulation were shortned And however the persecution of both Iewes and Christians did not determine with the destruction of Ierusalem yet the number of Christians did multiply faster then the seed of Abraham according to the flesh had done in Egypt Now all these signes which our Saviour had given of Ierusalem's destruction were fulfilled within forty yeares after his resurrection and ascension and the dissolution of the Temple of the city which these signes or abominations did portend was accomplished in the Autumne following Now after the exhibition of these signes and the tribulation of those dayes the fearefull signes here mentioned in my text were immediatly to follow But how immediatly without any delay or inter position of time of dayes of monthes or yeares this wee may not say this wee cannot safely collect from our Saviour's words These signes were to follow immediatly non immediatione tēporis sed immediatione signorum that is they were to follow immediatly not with reference to the next times ensuing but with reference to the next remarkable signes of the times of which the world as well the Christians then encreased as the reliques of the Iewish Nation as the Gentiles who were the greatest part of the world after the destruction of Ierusalem were to take warning In this sense wee say that one King is another's immediat successor if there be no King betweene them albeit their bee an interregnum either of weekes or moneths betwixt them The vacancy of an Episcopall see for one or two yeares or more doth not make the next succeeding Bishop not to be the others immediat successor albeit there bee an intermediat time betwixt the ones death or removall and the others election or consecration Thus albeit the signes in my text did immediatly succeed the former signes of Ierusalem's destruction yet the world as well the Iewes and Christians as the Romans had a convenient time allotted to pause or meditate upon the strange desolation of Ierusalem and Iudea before the second ranke of signes here in my text were to bee exhibited for they were not exhibited untill the second yeare of Titus his raigne For seeing the Nations would take no notice of Christ's Kingdome or of Gods judgements by the prodigious destruction of Ierusalem it was shall I say his will yea an act of his mercy to give them a second a more solemne publique warning of that great and terrible day wherein that Iesus whom the Iewes had crucified whom the Romans had strangely sleighted and grievously persecuted in his members will come with glory and power to execute judgement upon all ungodly men upon all unbelievers or rebels against his Kingdome But before I come to shew you the particular manner how this phophecy was fulfilled within that age current wherein it was uttered it will be expedient to acquaint you with the strange manner how the Iewes first and the Romans after them did misconstrue or pervert the signes of the time which God had given them for their good The Heathen writers themselves acknowledge there was a constant fame or received opinion throughout the East that the land of Iury in this age should bring forth one who was to be Lord and King over the whole world This generall fame and opinion tooke its originall from the prophecies of the old testament concerning our Saviour's birth and resurrection And unto these propheticall predictions all the signes of the time did fully accord yet seeing our Saviour's Kingdome was not of this world though more universall seeing the authority which hee excercised was meerely spirituall not temporall seeing he would not take upon him to imprison to put to death or to divide inheritances or to manage warres against the enemies of this people they sleited him then as most part of the world have done his true Embassadors since For who is there almost that feares the edge of the spirituall sword unlesse it be backed with the temporall But did the Iewish Nation then take notice of the former constant fame throughout the East concerning the great Lord of Lords which was then to arise out of Iury or had they no apprehension of the signes of the time which did confirme or seale the truth of the prophecies which occasioned this fame Yes the signes of those times did worke very strange though very bad effects even in the very worst of this people Their hearts were so overgrowne with pride vaine-glory and hypocrisy that the abundance of these and the like bad humours did turne good Physicke even the foode of life it selfe into deadly poyson For out of this undoubted prenotion that this was the very time wherein the Lord had promised to deliver this people from the hands of their enemies they became so prone as the event proves they were to take armes and rebell against the Romans partly about the time of our Saviour's birth but especially after his resurrection when his Kingdome began to bee propagated through the world There was no man of greater might or potency amongst them which did not take upon him to promise this peoples deliverance from the Roman yoke with which the more they strugled the sorer it crushed them and the multitude were as prone to believe every one that would take upon him the name or title of a Saviour or deliverer The fore-sight of this pronenesse in great ones to promise salvation to this people and the peoples promptnesse to believe them did occasion our Saviour to give these admonitions to his Disciples Beware of false Christs Mat. 24. v. 4. Mark 13. v. 6. Luk. 21. v. 6. which would arise in Iury before the destruction of Ierusalem with such faire inticeing promises and pretences of deliverance that if it had beene possible the very elect should have beene deceived by them And no question but many of our Saviour's Disciples had followed these false Christs unlesse their master the true Christ had expressely forewarned them to
take it was because S. Iohn of all the foure Evangelists did out-live both sorts of the signes for hee was alive in the dayes of Trajan the emperour betwixt whose raigne and the raigne of Titus in whose dayes these signes in my text were exhibited Domitian and Cocceius Nerva did successively raigne over the Romans And it may be S. Iohn did purposely omit the Relation of our Saviours prophecies concerning these signes or prognosticks whether of Ierusalem's destruction or of Christ's comming to judge the Nations because he knew when hee wrote his Ghospell hee was to out-live them and for this reason his relation of them would have beene more lyable to suspition or to the exceptions of the Iewes or heathen than the relations of S. Matthew Marke or Luke were seeing they all dyed before the destruction of Ierusalem But did S. John know or what presumptions have we to thinke he did know that hee was to continue his pilgrimage here on earth untill this prophecy of my text were fulfilled that is untill Christ's comming to give all the Nations of the world as well as Ierusalem a solemne warning of of his power and purpose to judge the world This S. Iohn might know or this he could not but know from our Saviour's speeches to him and S. Peter related by him Iohn 21. v. 18. to the 23. Our Saviour had signified or intimated to S. Peter by what manner of death hee should glorifie God and bid him follow him the meaning is that he should be crucified as our Saviour had beene But Peter not content to know the manner of his own death turned about and seeing S. Iohn saith to Iesus Lord what shall this man doe And Iesus said unto him if I will that he tarry till I come what is that unto thee The rest of the brethren that is of Christ's disciples made a false descant upon this sure ground for they hence collected that S. Iohn should not dye at all but this misconstruction of our Saviour's words S. Iohn himselfe v. 23. of that Chap. plainly refuses Iesus said not unto him he shall not dye but if I will that he tarry till I come what is that to thee Yet this his annotation or comment upon our Saviour's words did better refute errors past then prevent the errors or misconstructions of times ensuing For surely they erre which interpret our Saviours words as a meere put-off to Peters curious question or as if they contained no such prediction or prophecy concerning Iohn as the former did concerning Peter And there is a medium betweene the construction which the Disciples then made of our Saviours words and that construction which others have made since The Disciples hence collected that Iohn should not dye at all others collect that our Saviours speech was meerely hypotheticall or conditionall yet being proposed by way of interrogation it is equivalent to this assertory or affirmative It is my will that hee should tarry till I come doe not thou grudge at this but follow me Now as you have heard before there is a two fold comming of Christ the one typicall or representative which is the comming here mentioned in my text and meant by our Saviour in his answer to Peter Iohn 21 v. 22. the other reall or consummative to wit his last comming to Iudgement The Disciples did erre only in this that they understood our Saviours words unto S. Peter of his last comming to judgement And if Iohn had beene to tarry on earth till that time the consequence had beene true hee should not have dyed but as S. Paul speakes he should have beene changed But our Saviour speakes of his comming here mentioned in my text of which comming S. Iohn and others then living were to bee witnesses and spectators And of this comming the destruction of Ierusalem was a signe by which his Disciples then alive might prognosticate or expect it before they dyed But of his last comming to judgement at least of the time of the worlds end our Saviour in my text gave no signe but rather inhibited his Disciples to enquire after it seeing it was then reserved to his father only And if any bee disposed to seeke after the signes of that day these he must learne of S. Iohn in his revelation who saw his first comming to judgement in such a sence and manner as he had seene the Kingdome of heaven come with power and glory at his transfiguration upon the mount But though the time of Christs comming to judgement bee uncertaine though wee may not expect that hee should come unto us in such visible manner as hee did to this generation yet hee dayly comes to us in a more reall manner if wee will prepare our hearts to entertaine him For so hee comes to us in his word and in the sacraments and this his comming shall bee unto judgement unlesse wee examine and judge our selves But if wee will judge our selves we shall not bee judged of the Lord yea hee comes unto us in mercy and loving kindnesse One way or other hee comes to all Behold saith hee I stand at the doore and knocke if any man heare my voice and open the doore I will come in to him and will sup with him and he with me Revel 3. 20. Yet he which thus knocketh that we may open hath commanded us to knocke that it may be opened to us And indeed the only way by which wee can open the doore to him is by continuall knocking at the gate of mercy that he would open that unto us that hee would come unto us by his grace by the sweet influence of his owne everlasting sacrifice Lord heare us when we call upon thee and open unto us and so come unto us yea so come quickly A briefe appendix to the former treatise of the signes of the time or divine forewarnings OF omnious presagements or abodings good or bad whether given taken or affected and of prodigies or portendments which are for the most part publique signes of the times wherein they are exhibited I had in my younger and better dayes written a large treatise which hitherto I have not had the opportunity or leasure to publish out of which I have borrowed two or three instances in the former treatise But amongst all the forewarning signes given to this land as so many summons to repentance none which have beene given within my memory did make so durable impression upon my heart and thoughts as that late mighty winde which having begun his terrible visitation from the utmost point of the South-west did continue it in one night unto the North-east corner of this Southerne province This was more then a signe of the time Tempus ipsum admonebat the very time it selfe wherein it hapened being the vigils of that great anniversary Novemb. 5. was a signe to my apprehension most significant and doth interpret the meaning of this terrible messengers inarticulate voice much better then any linguist living this day as well as the Prophets were any such now alive could doe Both the messenger and the time wherein he delivered his message doe teach us that truth which hath beene often mentioned in these former meditations more punctually and more pithily than I could then or can yet expresse it Thus much of his meaning the serious reader may understand that albeit wee of this Kingdome were in firme league with all Nations of the earth with whom we have had any time commerce although our greatest enemies should become our greatest freinds yet it is still in the Lord almighty his power and as wee may feare in his purpose to plague this Kingdome more grievously by his owne immediate hand or by this invisible but most audible messenger or by other like stormes and tempests then at any time he hath done by the famine by the sword or by the plague of pestilence to bury more living soules as well of superior as of inferior ranke in the ruines of their stately houses or meaner cottages then the powder-plotters did intend to doe or the powder-plot it selfe had it taken effect could have done God grant every member of this Church and Kingdome grace to looke into his owne heart and purposes and to all in authority whether superior or inferior from the highest to the lowest to looke not only unto their owne but unto others waies of whom they have the care or oversight that these may runne parallel with the waies of God which if we shall continue to crosse or fall foule upon them or his most sacred lawes it is not any parliamentary law not any act of state or decrees of Courts of Iustice that can breake the stroake of his outstretched punishing arme and hand or fend off his dreadful Iudgements threatned from falling more heavy upon us then at any time hitherto his name bee praised they have done Finally although our publique fasts or solemne deprecations for averting his judgements from this land 〈◊〉 or the time being ceased by the same authority by which they were begun yet no authority no act of state doth prohibite any private man to fast upon the daies appointed by the Church whose Canons injoyne though not whole families yet of every family some one or other to resort unto the house of the Lord to offer up prayers and supplications appointed by our Church upon two other speciall dayes in the weeke besides the Lords day Nor are any prohibited upon these dayes to offer up besides their supplications for averting his judgementt the sacrifice of praise and thankesgiving for our many deliverances past unto him to whom all praise power dominion and thanksgiving are due FINIS Lib. 4. num 107. Vid. plura apud Claudianum initio belli Gildonici Rupertus Angelomus Amongst other writers of those times see that noble French Historian Martin Fumèe Lord of Genillè Histor. Hungar lib. 1. pag. 32. Silus Italicus Valerius Maximus The extraordinary blessings which our Saviour prayed for were the visible endowments of the Holy Ghost and that admirable union of soule and mind and community of goods and possessions c. mentioned Act. 2. 3. 4. c. All which gifts were peculiar to these primitive times Iam. 4. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. comment in Symbolum Apostolicum