Christs Warning-Piece

ORdered by the Commons Assembled in Parliament; That M ^r Rous, M ^r Long, and M ^r Wheeler, do from this House give Thanks to M ^r Woodcock, for the great pains he took in the Sermon he Preached this day, at the Intreaty of the said Commons, at S Margaret's Westminster, (it being a day of public Humiliation) and to desire him to Print his Sermon; And it is Ordered, that none shall presume to Print his Sermon, but whom shall be licensed under the hand writing of the said M ^r Woodcocke.

I appoint Christopher Meredith and Luke Fawn, to Print my Sermon.

〈1 page duplicate〉

[illustration] [sun with Hebrew writing shining out of clouds]

A Sermon Preached at the monthly Fast, before the Honorable House of COMMONS. Octob. 30. 1644.

SOlomon tells us, A word spoken in season is like apples of gold in pictures of silver, from whence Preachers especially, may take this intimation that they make choice of seasonable words, and so much the rather because Solomon himself who was by way of eminency styled The Preacher, did so in his Preaching, and sought out (says the Scripture) words of desire, or acceptable words, which (no question) were seasonable words also.

This consideration hath prevailed with me, to put my hand into this (if I may so call it) divine Lottery of time, I mean this book of Revelation, and out of it to draw this Text, which whether it be a blank, or rather something that may be seasonable, when I have opened it, I shall leave it to your Wisdomes to judge.

And truly such is this Prophesy of the Revelation, that were we but as well skilled in this heavenly book, as some pretend they are in the book of heaven, it would not be difficult from out of it, to frame an exact Calendar of times, and hence always to be able to speak something that might be seasonable.

But as concerning the seasonableness of my Text, you may please to understand, the Holy Ghost doth wholly take up this sixteenth chapter, wherein it is, with the description of the seven Vials, containing in them those seven last plagues, which are designed for the wasting, and ruin of Antichrist and his kingdom: and having in the former part of the chapter dispatched five of them, together with the several gradual miseries they bring upon the Antichristian Kingdom, he proceeds forward in the words more immediately foregoing, with the description of the sixth, at the foot of which description, you have the words of my Text, Behold I come as a thief, blessed is he that watcheth, and keepeth his garments, &c.

Concerning therefore this Sixt Vial, because the account of it (as you easily perceive) will let you into the very bosom of the Text; you may take it briefly thus. The sixth Vial is poured forth upon the great River Euphrates, whereupon the waters thereof become dried up: by which drying up of Euphrates, some conceive is meant the drying up of the river indeed, some like thing whereunto we read of, both in the Prophesies of Isaiah, and Zechariah, from whence not improbably this Scripture hath been borrowed.

Others interpreting it mystically, conceive it to be the drying up of the Popes revenue, his Annates, Peter-pence, Oblations, first Fruits, or whatever other course was taken, to bring in a flood of wealth into the See of Rome, all which continually flowing thereinto, afforded no less strength and security unto Rome, then Euphrates formerly did unto Babylon. Others not much varying from the former, conceive the Euphrates means nothing else but the slood of Popish Superstition and Idolatry, which then is dried up, when Kingdoms and people reform, and withdraw themselves from them. Again, there are some that conceive the drying up of the Euphrates is the destruction of the Turk, who being brought in by the sixth Trumpet, is now taken away by the sixth Vial; the Vials removing those several plagues, which the Trumpets had brought in before; and in the same Order they were brought in also.

But whatsoever it mean, sure I am, Divines conceive, here is intended an Allusion, to the destruction of the Ancient Babylon; that look as Cyrus drawing away the Euphrates that ran through the midst of it, whereby it being made passable to the Soldiers, entered the City and took it, and so the drying up of the Euphrates then, was an immediate fore-runner of the destruction of that Babylon: in like manner (say they) the drying up of the Euphrates here mentioned, be it what it will be, must be an immediate fore runner of the destruction of Babylon Anti-Christian.

This being so, the Romish Euphrates being dried up, and so the Romish Babylon hasting amain towards its final ruin, in this desperate lowness of things, for now indeed tis Desperata causa papatus, the Romish Antichrist sends abroad his Emissaries unto the Kings and Princes of the earth, to solicit their uttermost assistance to his sinking and desperate affairs; and while these Emissaries are now gone abroad, to draw in all that possibly they can to their party, the Text strikes in most opportunely, Behold I come as a thief, blessed is he that watcheth and keepeth his garments, &c. As if the Holy Ghost in other words had said; Now that the Antichristian Emissaries, are sent abroad to seduce, and draw whom they can, to assist their declining faction, let everyone beware he be not drawn away and seduced.

And so at once you have a brief account both of the sixth Vial, in the foregoing words, and of my Text also, and by this time you perceive, I doubt not, whether all this put together may at all relate unto our times, and so consequently whether yea or no, it may be any whit seasonable.

I do not contend these are the times wherein this Prophesy does receive its most full and eminent accomplishment; suppose they be not, yet cannot this make the Text, not useful, or not seasonable; unless perhaps we can imagine that this danger of which the Text warns us, can come unto our notice too soon, and so we may have too much time before hand, to provide ourselves against it. But I add further, though this should not be that fullness of time, yet certainly its very near it, and (no question) but what is now a doing amongst us, is at least ways a preludium, or Ante-mask unto it. And in as much as we have seen in our times the Romish Antichrist in his declining condition, sending abroad his Emissaries to the Princes of the earth, and to the Nations to fetch them in to his succor; most confident I am it can be no unseasonable monition to us, that we are bid beware lest we suffer ourselves to be misled and seduced by them.

The Text then (that I may directly fall upon it) is Christ's warning piece, and this let off for two purposes.

1. To advertise us, that when we see Antichrist in his declining condition, sending forth seducing spirits to Kings and Princes, to incite them to take up Arms in his quarrel, then is Christ a making ready for his second coming.

2. That in consideration of the near approach of Christ's coming, as also the going abroad of these seducing spirits, we be persuaded to watch, and take heed we be not unhappily misled by any of these Seducers.

The latter words of the Text may seem only to have an aspect upon the former, as though therefore only we were bid to watch, because of the now near approach of Christ's second coming: But for my part I cannot but think, they look also beyond the Text upon what goes before, and we not only are bid watch and keep our garments, lest Christ coming as a thief should steal them, but also if not principally, least the Antichristian Emissaries should steal them: And indeed this much I must needs say, That when it sounds harsh, and incongrous that Christ is said to steal away our garments, there's all the congruity in the world (as will appear hereafter) that these Antichristian Emissaries are said to steal away our garments.

The sum of all is this much; The Popish Antichrist perceiving himself, and Kingdom in a very low and declining condition, and casting with himself how to find out some remedy; at least he sends abroad his Emissaries to solicit the Kings and people of the earth, to assist him with all the power that possibly they can make, about which time of these Emissaries going abroad, Christ warns us to expect his second coming, as also that we be not deceived, and drawn away, to the Popish party by any of these seducers: Behold I come as a thief, blessed is he that watcheth, and keepeth his garments, that he do not walk naked, and they see his shame.

Having thus cleared the words, at least ways as far as we need at present; I now proceed to make Observations upon them, and from the former part of the Text, I shall offer you such as these:

First, from the contexture and coherence of these words with them that go before.

Then when Antichrist being reduced to last exigence [Obs. 1] sends abroad seducing spirits, to the Potentates of the earth, then is Christ a making ready for his second coming: Beza admires how these words [Behold I come as a thief] stole into this place; but had he considered, that the going forth of these Popish Emissaries, and Christ's preparing to his second coming had been syncronismes, things contemporary, it would have easily taken off that wonderment. And that they are contemporary, and withal that this coming of Christ here mentioned is no Analogy or resemblance only of his coming (as many Divines contend) but Christ's second coming indeed, appears by these evidences.

1. Because Christ himself is in person in this great battle, which their Emissaries are sent to gather the Popishly affected Kings and people unto. So we read expressly in the 19. Chap. of this Prophesy, 19, 20, 21. verses, which verses are nothing else (in the judgment of best interpreters) then a description of the same battle, which here in our text preparation is making toward.

2. In this battle Antichrist receives his final and irrecoverable overthrow. For in it, the beast and the falls Prophet are taken (that is, whole Antichrist is taken) and thrown alive into the lake that burns with fire and brimstone: but this may not be, unless we suppose Christ already come; for the Apostle had taught us expressly before, that Antichrist must be destroyed, By the Spirit of Christ's mouth, and by the brightness of his coming.

3. Immediatly upon the ending of this battle, begins the thousand years, and Christ's glorious Kingdom, as several Scriptures do testify, and therefore about the time of the going forth of these Emissaries, is Christ a making ready for his second coming.

Besides all this, I could produce other Scriptures which assure us that towards the last end of time, seducing spirits shall come abroad, and then immediately after shall come abroad, and then immediately after shall the Son of man appear, with power and great glory.

When Christ comes he comes suddenly as a thief, [Obs. 2] so the Text expressly, Behold I come as a Theef. In like manner, we read other where, The day of the Lord cometh as a thief in the night: And it is yet more evident, because our Savior had formerly told us, that As in the days of Noah, that were before the flood, they were eating, and drinking, marrying, and giving in marriage, until the day that Noah entered into the Ark, and the slood came and took them all away, so shall the coming of the Son of man be. All which are sufficient proof of the point, and with which I had dismissed it, had not this Use of it been made to my hand: I hat therefore We take heed, least at any time our hearts be over charged with surfeiting and drunkenness, and the cares of this life, and so that day come upon us unawares. And the rather, For if the evil servant shall say, my Lord deferreth his coming, and shall begin to smite his fellow servants, and to cate and drink with the drunken; the Lord of that servant shall come in a day when he looks not for him, and in an hour when he is not aware of, and shall cut him a sunder, and shall give him his portion with the hypocrites, there shall be weeping and gnashing of teach.

Though Christ come suddenly, and as a thief, yet [Obs. 3] is he pleased to give us warning of his coming.

Behold I come as a thief, and indeed it is Christ's manner to warn his own of such like accidents, before they come upon them: thus he did to his Disciples, and shown them all the hard entertainment the Gospel should meet with, and how their preaching of it would draw upon them the spite and malice of all the world. Thus he warns all that will live godly, that they prepare for persecution; as also all that do intend for heaven, that they expect through many tribulations to enter into it. And as concerning the danger of Christ's sudden coming, as also of these seducing spirits of which the Text makes mention, here is not the first warning we have of them: nay, when he was on earth he gave us intimation to this purpose, Take heed (says he, speaking expressly of these same matters) behold I have told you all things.

And this he doth out of his great indulgence and love toward us, not willing that danger should surprise us, but rather that having timeous advertisement, we might put ourselves into posture to entertain it.

* Minus enim jacula feriunt quae praevidentur, & eo nos tollerabilis mundi mala suscipimus, quo magis contra haec, per providentiae clipeum munimur.

These you have from the former part of the Text, which it must suffice thus to have mentioned only, my main work lying in the latter part, which I now address myself unto, and which will afford the like number of Observations also.

When Christ's coming is at hand, and the Antichristian [Obs. 1] Emissaries are abroad, there's danger that many for want of watchfulness will loose their garments: I raise the Observation upon this ground, in as much as therefore They seem to be pronounced blessed that keep their garments, because many in those times will be found, through negligence, to have lost their garments.

Such as through negligence shall then lose their garments, [Obs. 2] this misery will befall them, They shall walk naked, and men shall see their shame, so the Text, Lest he walk naked and men see his shame.

Such as in these times are found to watch, and keep their [Obs. 3] garments, are blessed: Blessed is he that watcheth and keepeth his garments.

I begin with the first of these, viz. When Christ's coming is at hand, and the Popish Emissaries are abroad, there's danger that may through want of watchfulness will lose their garments.

In pursuance whereof we shall inquire,

1. What these garments are which are in danger to be lost, and so consequently what it is to lose them.

2. Whence this danger arises, and how it comes to pass, that at this time especially, many are in danger to lose their garments.

In answer to the former of these, viz. what is meant by these garments; It will not be amiss (I conceive) to inquire what this notion of [garments] means in other Scriptures; and finding what these garments are there, it will contribute very much to our understanding what they mean in this place.

We find therefore in the third chapter of this Prophesy, a mention made of white garments; Laodicea is there counseled to buy of Christ white raiment, or white garments: by which (say Divines) is meant the righteousness, and grace of Christ.

In the 19. chapter and 14. verse, The Soldiers that follow Christ are said to be clothed in fine linen, white and clean; which I conceive interpreted by the 17. chapter, and 14. verse, where the same Soldiers are said to be chosen, and called, and faithful; their faithfulness to Christ, and his cause, being at least a part of that fine linen wherewith they are clothed.

But to hold you in suspense no longer, the 19. chapter, and 8. verse, puts all out of question, and tells us expressly, the fine linen, the same with the garments about which we now inquire, it is 〈 in non-Latin alphabet 〉 the righteousnesses of the Saints: But why righteousnesses, and why garments, both in the plural number? Why? Because there's more then one kind of righteousness a Christian wears, and so consequently, wears more then one garment: There's a righteousness imputed, which may very well be stilled a garment, inasmuch as when this is put upon us in our Justification, then is God said to Cover all our sins as with a garment. Besides this, there is a righteousness inherent, which also not unfitly is resembled to a garment, the several parts whereof, as namely humility, covers the nakedness of pride; wisdom, the nakedness of folly; patience, the nakedness of frowardness; and so in like manner the nakedness of all other lusts are hid and covered, by the garments of the opposite grace and righteousness.

To the former (as some well observe) the title 〈 in non-Latin alphabet 〉 is fitted, tis a pure garment this, wherein we appear to God, without spot or wrinkle: To the other answers the title 〈 in non-Latin alphabet 〉 , which though not so pure as the former, yet tis a bright garment, and makes our conversation exceeding shining, and lovely in the eyes of men. The garment of imputed righteousness, covers our nakedness from the sight of God: the garment of inherent righteousness, hides away our nakedness from the eyes of men. So that look as garments cover the nakedness of the body, so do these the nakedness of the soul: again, as garments beautify and adorn the body, so do these beautify the soul; yea further, as garments shelter and fence the body; so do these shelter and secure the soul: from which several respects, as also from the former Scriptures, we may safely conclude, A Christians Righteousnesses are a Christians Garments.

And having found out what these garments are, as also the kinds of them, now to bring all home to the point in hand. I conceive therefore, because the Text expressly mentions those Garments which do hide away our nakedness from men, which the garments of Inherent righteousness only do: therefore the garments of Inherent righteousness are specially meant in the Text: and integrity, innocence, faith, fullness, or if you will, faith and a good conscience: these are the garments that do fit our present purpose: and so consequently, whereas we say, that when the Popish Emissaries are abroad, there will be great danger of many men's losing their garments; the short of it is this: These seducing spirits will so handle the matter, as to draw off many from their integrity, and faith fullness, to favor their party; and because of their tampering, it will be a hard matter in those times to keep Faith and a good Conscience.

So we have dispatched the first inquiry, viz. What these garments are, which we find to be Integrity, Faithfulness, and such like; and so to lose these garments, is to lose a man's Faithfulness and Integrity; which I therefore again mention, because our clearness in this, will give exceeding much light to all that follows after.

2. Whence this danger arises, and of this you have [Quest. 2] a twofold ground:

1. The fate of these, times which in Scripture are foretold to be Apostatizing, and declining times. So we read in that 2. of Tim. 3. beginning, saith the Apostle, In the last days perilous times shall come, men shall be lovers of themselves, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, &c. To like purpose is 24. of Mat. 10, 11, 12. And then (saith Christ, speaking professedly of these times) shall many be offended, and betray on another, and hate one another; and because Iniquity shall abound, the love of many shall grow cold.

There is scarce any eminent Period of Times, but hath some Fate or other hanging over it: For Instance; The first Ages were Times of Purity; this was their Fate, and by this they are known from those that follow after. The Times next succeeding were Times of Error and Heresy; Arianism was the Fate of those Times; such floods whereof were cast out after the Church, and so many thereby carried away, that then it was the whole world did wonder to see herself become Arian. Those that followed, were Times of Darkness, & Ignorance; and this so great a Darkness, so like that of Egypt, as that neither Learning not abroad all this time: we have scarce so much from this Age, as to assure us it ever was: An Age in this only notable, that it was notable for nothing. The Times succeeding these, cleared into Light and Reformation; which Reformation, when once it is at its height, it then declines: and then Apostasy, a Laodicean temper (as we saw before) is the Fate of the last times, which follow after. So that look as Purity is the Fate of Primative times, Heresy of the next, Ignorance of the next, Reformation of those that succeeded; in like manner (which is exceeding congruous) Apostasy becomes the Fate of those that draw nearest to the end; and as the times decline, also.

And so because there is a Fate hangs over these last times, disposing men to decline, and so to lose their Garments; hence it is, that then so many are in danger of losing of them. This a first Ground.

2. A second, is from the quality of those Emissaries, which about this time are sent abroad, to pillage men of their garments: and here is, The danger; for though when night draws on, and many are sleepy, yet they should not hereupon lose their garments; yet if at such a season thieves come in upon them, then alas, how can it be avoided? Neither will you at all wonder, that people, when these are abroad should lose their garments, be cheated of their Integrity, if you will please to stay and take a Character or two of these same Emissaries, which are sent abroad to pillage men of them.

First then the Scripture calls them spirits: Spirits, not made of that dull, heavy metal that we are; no, your fine, nimble, unwearied, active things: they are spirits: and are not your Priests and Jesuits such? falls not this Character most pat and apposite upon them? Is there anything more unwearied, more active then they? Can any Spirits transform themselves into more shapes than they? Soldiers, Merchants, Physicians, Gallants, Divines, what not? Are there any Guards their spirits cannot pass? Is there any place, or Palace these cannot enter? Is there any Company, Councils, these cannot insinuate into, yea though most secret, yea though Cabinet Councils, cannot these Jesuitical Spirits work themselves into them? And need we go far to find an instance they have done so?

2. In the next place see whence they come, and (saith the Text) they proceed out of the mouth of the Dragon, out of the mouth of the Beast, and out of the mouth of the false Prophet: Out of the mouth of the Dragon] that old crooked Serpent the Devil, and this perhaps is some profane debauched spirit, such a one as leads the Cavaliers, a Spirit which is more specially employed to advance Satan's own Kingdom. Another of these proceeds out of the mouth of the Beast, that is (say Divines) the secular Antichrist, the House of Austria, and the Spaniard, and this Spirit possibly more directly intends the Spanish faction, and the advancement of that; and is not much unlike that Spirit which over-rules our Enemies Councils at this day: The third proceeds out of the mouth of the false Prophet, that is, the Pope; and perhaps this spirit is more especially to endeavor the promoting of Religion, I mean the Popish Religion, not much unlike that Spirit which nowadays possesses the Oxford Clergy. But yet withal consider, In regard these Spirits are compared to Frogs, which you know are Amphibia, can live in both Elements, we must not conceive them to be limited so to their respective employments, but that the Spirit which acts for the Church, can act for the State; that which tiades for Popery, can drive the Spanish faction, and so e contra, and both these, if need be, can drink, and whore, and fight, and swear, and damn, and so can act the Devils profane spirits also.

3. Yet further, take notice what they are sent about, and (saith the Text) it is to Seduce the Kings of the earth, and to draw them to battle: And now me think I hear these croaking Frogs, and what they buzz into the years of these same Princes, me thinks I hear them thus a moaning Popery to them:

Go up (say they) and prosper, Go up and prosper (as once those lying Spirits exited Ahab, and unto which it is not unlikely tis here alluded) Or should you not prevail, you can come in at pleasure, and after all attempts of blood and violence, 'twill be a drawn match, you can accommodate when you will. Thus can these evil Spirits excite these easy Kings to take up Arms in their quarrel.

Nor is the people's danger ever a whit the less, because these are said to go, and Seduce the Kings of the earth, no mention at all being made of their people: Alas, who knows not, they being drawn away, thousands of their people, either through respects to the same cause, or else respects to them, will follow after? And now put all together, and if these Emissaries are Spirits, and Spirits that come from the Beast, false Prophet, and that old crafty Serpent; and are sent forth abroad on purpose to deceive, no marvel that many (when these are abroad) shall be deceived, and so lose their Garments. That's a second Ground.

And is this so? When therefore now these spirits [Use 1] [Exhor.] are gone abroad, Oh believe there's danger, if we do not take heed, we may lose our Garments. If any make question whether these seducing spirits are yet abroad or no; I do beseech such advisedly to consider, Why! is it not the evening of the world, doth it not grow late? and is not this then the time for these Frogs, these croaking creatures to come abroad? Besides, have we not seen Popery of later years at a great Ebbe, and the Austrian, and Spanish power greatly abated; and is it not then high time these Spirits be sent abroad, to call in all their friends, to help their sinking cause and party? Doth any yet make Question? pray read their Commission, see, are they not directed to the Kings of the Earth? and beloved I appeal to you, are not these Spirits familiar in Court at this day, nay are there anymore familiar? Hath not a Popish Spirit possessed their Divines; a Spanish, their Councils; and their Soldiery, with others, a Spirit of odious debauchtnesse, and profaneness? Again, are their instructions to seduce the Kings of the Earth to battle? and woe to us, have they not prevailed here in this Kingdom? have they not drawn the King into Arms, and we experience the miseries following hereupon, every day more and more?

Yet further, could we have once imagined, that so many of our Nobles, Gentry, Ministry; besides so many thousands other people, should engage their lives and Estates, against Religion, Laws, and Liberties, had not those deceiving Spirits been among us, and seduced them? Nay (Honoured Patriots) could it have been believed, that so many of your own Members, that are a choice and picked number; and trusted with all that's dear to good men, should yet go off from you, yea and make themselves a Parliament against you (if so be a Seduced head, and a company of rotten members could have done it) had they not been bewitched to it by these Spirits? And for you which hitherto have not been taken off, could any man have expected, so many designs to weary you, to divide you, and blast you, and your great undertakings, had not these Spirits laid these designs, and so accordingly been first among you? Or can it once enter us, that after the enemy hath given so many real demonstrations of their purposes; (Ireland's war, and Ireland's peace, with other such like instances) that yet there should be a sort of people remaining amongst us, that will believe there's nothing all this while-intended by them, but the establishment of Protestant Religion, with peace, and just Liberties; had not the God of this world sent these Spirits to blind them utterly, and to give them over to strong delusions, to believe lies?

And further, do we yet question whether these garment-takers have been among us? Whence then is it, I beseech you, that this man hath lost his integrity, tis gone; that man his Courage, and Spirit, tis gone; that man his forwardness for God and his Country, tis gone? nay, everyone of us, may be, hath lost somewhat, and perhaps some of us have lost all: all our garments gone, Unless (it may be) they have left us a cloak, to hide our present dissembling.

Yet once more, do we doubt whether these Spirits are abroad? I beseech you look abroad then, and see, after they had drawn off from us whom they could; which of the neighbor Nations have they not endeavored to draw upon us. You see what hath been attempted in Ireland, but that God hath sent that cursed generation, as their cursed Cowes, short horns. Scotland hath been tampered with, not once, nor twice, but God hath made them faithful, and their tampering there hath been in vain. The Dane hath been solicited, and we once more in danger to be infested by them, but that while they were a preparing to put us into combustions, they were happily called away to quench their own. They have Essayed the Netherlands, whom God direct hereafter to pay us in our own coin, and not send us fire, and fuel to increase our burnings, that have lent them (I say not so much water) but of our bravest English blood to quench theirs. These unclean Spirits have once more crossed the Seas to try France; and I pray God the next Spring do not show us how too too potent they have been in that Kingdom; and that we be not more unhappy in their return from thence, then formerly we were by their first coming.

And now by this time I hope there's none that farther questions, but that these Spirits are come abroad, and walk: and think we so indeed? Oh! then believe we are fallen upon dangerous times; believe, that now these Spirits haunt us, there is danger, if we take not heed, we shall lose our Garments.

Therefore in the next place, because the danger is [Use 2] [Exhor.] such, be persuaded everyone of us to watch: so the Text, blessed is he that watcheth: And is there not abundant cause? doth it not grow late? is it not a sleepy time, and many fallen asleep? yea do not these Spirits walk? are not these garment-stealers abroad, and men at this day not in more danger to be plundered of their Goods then of their Goodness; and no less cause to fear the risling of our Hearts, then of our Houses?

If the good man of the house knew as what hour the theof would come, he would watch: and now you are told there are these thieves abroad: Ut teipsum salves nonne expergisceris? will you not be persuaded to watch? But I must come a little nearer.

And first for you of the Nobility, and Gentry: have you seen these seducing Spirits fetch off so many of your own Tribes already, and are practicing at this day with the same, if not finer Arts, to take off you; and doth it not concern you to look about you? May you be sure, if promising you a Muhammad's Paradise among them, all the sensual joy, and pleasure imaginable; or else suggesting to you, Why! here is nothing intended but Parity, Nobles and Pesants shall be all fellows: Or that the Reformation now in hand, will certainly be such a yoke, as neither you, nor your forefathers could ever bear. If these, or any other Arts, more suiting your condition, or temper will do it, you will be taken off; and doth it not behove you to look about you?

And for the Soldiery; do they not lay ambushments for you, what else are these suggestions; Why! the Parliament hath no honor to confer upon you; do them never so great service they cannot reward you; or if they could, yet certainly they will not spare it from themselves; but rather having served their own turn of you, put you off, as once Nahal did David: Who is David, and who the son of Jesse, that I should take of my bread, and my flesh, that I have provided, and give it to him? And then again; suggest, suppose you are slow, or false, or do them a dis-service, they punish none neither, they neither reward the greatest service, nor punish the greatest dis-service: plainly making the Parliament an Idol, such as hath members indeed, Eyes, but see not; Ears, but hears not; just such another as the Idol is described: And doth it not then behoove you Soldiers to be upon your guard, and watch?

Next for the Ministry: and do I not hear them say to Why! do these new Reformers intend anything in the Church, but Anarchy and confusion? there was not much left among us was hoary, and venerable for its Antiquity, but its gone, and all that was decency and Order gone: and whereas before there was some encouragement to learning, and virtue, and such as were deserving might have attained the double honor of dignity and maintenance; now both are taken away; and if it were Jeraboams fault to make the lowest of the people Priests, these will certainly make Priests the lowest of the people.

And then for the people, for they come as low as them, and with Domitian will rather catch flies than not be employed: and what strange wiles have they made use of to deceive the people: Are there some that will not fight for Popery, properly so called? why then the quarrel shall be the Protestant Religion; they tell the people all that ever they do, is in defense of that. Are there others that will not fight for Arbitrary government, and Tyranny? Then the quarrel shall be the maintenance of Privileges, and Liberties of the people, those only shall be pretended. Do we fight for Protestant Religion? so do they: public Liberties? so do they: Have we a Parliament? (they pretend at least ways) so have they: do we appeal to God concerning our integrity, and call him to witness? so do they: do we Fast? so do they: do we give thanks for successes? so do they: in short, they have dressed their cause on purpose so like ours, that those two Socia's were not more mistaken in the * Comedy, than these two Causes are at this day by the vulgar people. They have a world of such like ways to take the people by, but I forbear; and doth it not then behove you to watch?

And now for you (most Honoured Worthies) have you seen so many of your own members drawn away, and doth it not concern you to look about you? what though you have perhaps repulsed these Spirits once, a second, a third time, it may be they have but left you as the father of them (Satan I mean) left our Savior; He went away from him for a season: Or else (you will say) you see not any such among you? Alas, are they not Spirits; your subtle invisible things, such as can be, and live, and walk, among us, and we never the wiser? And though they do not directly set upon you themselves; I but as Satan once crept into Simon Peter, to get the better suite at his master; so will these into a friend, a wife, a child, and in them try what they can operate upon you; and be you confident of it, they will neglect no means, omit no diligence to win off you; knowing, that if they can but once gain you, they are masters of their business.

If therefore there be forward ones among you, they will endeavor (if they can prevail no farther) to gain you moderate: if moderate, to freeze you into neutrality, into nothing: if of a fearful Spirit, present a thousand dangers, try you with threats, which if they will not do; but wind and tempest; makes you, as the traveler in the Fable, wrap your garments closer about you: then try with Sun-shine, see what fair means can do. If of an ambitious Spirit, you shall swim in honor; if of sorded earthly Spirit, you shall flow in wealth: if of an envious Spirit, then show you others in a magnifying glass; they have all respect, and honor heaped on them; you neglected, not looked after: Thus trying first to bring you into dislike with persons, afterwards improving it to dislike the cause itself. If you attempt any high thing, why then the Kingdom will leave you, you will engage all the Princes of Christendom against you: If you cast to go on in your Necessary War, then the Land is exhausted, people are quite tired out. If for Peace, then tamper, and treat, and entreat, the terms so low, as, being accepted, shall make us more certainly miserable then our War.

And now if all of us be in such danger; Nobles, Gentry, Soldiers, Ministry, People, Parliament, All: Oh, be we all of us persuaded to Watch: see our Integrity be not corrupted, look well unto our Consciences, our Garments: And let me tell you, If any through want of watchfulness, shall suffer these wily Spirits to take away their Garments, this great unhappiness will certainly befall them, They shall walk naked, and men shall see their shame, for so my next Observation tells you.

Such as through negligence lose their garments, they [Obs. 1] shall go naked, and men shall see their shame.

Nor is it any new thing that sin, Apostasy should make a people naked: When our first Parents had sinned, and so lost their Garments of Innocency, then it was that they became naked. And when that Israel had miscarried in the matter of the Calf, then it was that Moses saw them naked: God dealing in this case with men, as I have sometimes read a great Italian Lady was once used; who, so the enemy that came against her would satisfy her lust, was willing to betray her Country to him; he condescended, but afterward caused her to be stuck naked upon a stake, that all might see that shamefulness, which she to satisfy the lust of, was content to betray her Country.

And certainly God doth us no wrong in thus dealing; nay, how equal is it, that when all Apostacyimitates that of our first Parents in the likeness of the sin, it should imitate it also in likeness of the punishment, and Adams sin repeated, should make men in this sense Adamites, and walk naked.

Oh therefore be we all of us persuaded, in these bad times to keep our Garments, preserve we our [Use] [Exhor.] Integrity, keep a good Conscience; oh do not hearken to these Seducing Spirits, for if you do, they will rob you of all your Garments, and then you shall walk naked, and men will see your shame. And doth this nothing move you; What? That men shall point at you, There's a Run-away, There goes an Apostate, a Judas, unworthy of ever being trusted. And I appeal to you, is anything so mean, so contemptible among us, as those, that have suffered themselves to be drawn away by these seducers; or will the memory of any be so abhor'd of after ages, as will the memory of those, who have so shamefully turned their backs upon the cause of Religion, and Public Liberties. If shame prevail not, and fear of nakedness, which yet are Potent upon modest Spirits, and I have somewhere learned, A modest Matron hath chose to die, to die, I say of a secret disease, rather than he, who other ways could have cured her, should see her nakedness. So fearful are modest ones, of the discovery of their nakedness. If scorn will not prevail, which yet exceeding much prevails with men of honor; witness that Gascoignes words, who told the King of France his master, that for a foul disgrace or scorn put upon him, he could turn Traitor, when other ways the Kingdom and wealth of France, was not sufficient to corrupt him. I say, if neither shame nor scorn will prevail, I could tell you, it will not only shame you here, but it will also condemn you hereafter; If any deny Christ and his cause before men, Christ will deny them before his Father, and before his holy Angels: I could add more of danger, but I forbear and keep me to the Argument of my Text, which I need not distrust, but will prevail upon ingenious Spirits; Therefore be persuaded to keep your Garments, otherwise you shall go naked, and men will see your shame.

And shall not this prevail upon you (most honored worthies:) you are the Fathers of the Commonwealth, Oh suffer no cursed Cham, finding you a sleep, to steal away your Garments, and afterward come in and laugh at your nakedness; they will do so if you take not heed: It is their way you know to Knave a man, and then fool him, and as Caesar sometimes distinguishing between the Treason, and the Traitor, can love the one, and yet easily abhor and lay aside the other.

And truly what is it that can invite any man to that party; Is it honor? alas, doth not a man in going off from hence, lose more, and leave more behind him, then all the other side, yea take the Fountain and all, are able to repair him: and can there be a more unhappy mistake, then for men to lose the thing, while they are in pursuit of the Title?

Is it Estate, why, I beseech you consider, though the Popish party will admit of sharers in the work, yet if they prevail, will they admit of sharers in the wages; and not rather do as the Lyon in the Fable, suffer other beasts to take the pray, but themselves only will devour it.

Or is it Fear? Why, do their worst, they can but kill the body; they can but at the uttermost throw down those mud walls, which but a little while longer, would have mouldred away, and fallen of themselves. It may be they shall not be able to do that neither: The stoutest of them, are limited, and cannot go a whit beyond their express commission: Or were they suffered to kill us: A great matter: tis no more then an Apoplexy, or Fever can do, a tyle falling off a house can do as much; yea a Flye can do as much, Pope Adrian (as tis storied) was choackt with a Flye. And shall we then fear either the threats or power of such as these? Nay rather then through fear forsak your Garments, do like those Roman Fathers, who when that Brennus, with his Gauls had entered their City, they every man put on their Robs, seat themselves in the market place, and would die in that posture: Or like some gallant Spirit, who seeing the day is lost, wraps himself in his Colours and so dies: wrap these garments about you and die in them: and be you assured, you cannot do better, then to die in your Integrity.

(Honorable, Beloved) I hope you are they shall make the Whore naked (such we read of in the following chapter) Oh! do not suffer her to make you naked: we read (I say) that some of these Western and Northern Nations shall do so, and why not you? Why may not you that have begun so happily, go on in laying open all her shame, till you have made that Romish whore utterly naked: but oh do not suffer her to come even with you, and after you have stripped her, of her whorish Garments, suffer her by her Emissaries to strip you of your Robes of Righteousness: But carefully look to these, preserving faith, and a good Conscience; and the rather, for so not only you shall escape this misery, of walking naked; but (which is infinitely more) you shall be Blessed also; which brings me full upon my third, and last Observation.

Such as, when the Popish Emissaries are abroad, do watch [Obs. 3] and keep their Garments, are Blessed. So the Text speaks expressly. Blessed is he that watcheth and keepeth his Garments:

And certainly, if either present Grace or future Glory can make them blessed, they are so: if Grace can do it; why! I have shown you all along, a Christians Graces, are a Christians Garments: and so accordingly, he wants no Grace, that wants none of his Garments. If future Glory; This they are assured of, upon this express condition; If so be that being clothed, that they shall not be found naked; and there's no question of it, If men do not lose their Grace, they are sure they shall not lose their Glory.

And therefore as we would not fall short of happiness. [Use] Oh be persuaded once more to watch and keep our Garments; Oh! keep Integrity, faithfulness to Christ, and his cause: And because this is the time for all seducing, and garment-stealing Spirits to be abroad, let me remember all of you, to look to these Garments also.

Our Mourning Garments, there are Spirits abroad [ 1] would pillage us of these. The Land mourns, Church mourns, our Friends stand mourning round about; but there are, that would not have us mourn: Oh! but do not suffer yourselves to be spoiled of these same Garments; say to these lighter Spirits, as once Nehemiah: Why should not I be sad? and why should not my countenance be cast down? Oh hold your purposes of wearing mourning, while Church and State, and all is in a state so mournful; and be you sure when ever these shall put on gladness, you that have mourned with them, shall together with them put on the Garments of gladness also.

Our Strait Garments. There are Spirits walk, that [ 2] would take these from us.

Stop, stop, your ears against these witching charms. Oh, keep your straiter garments, and let this consideration tie them close about you, that if you once begin to wear loose garments, it will not be long before you lose your Garments.

Seamelesse Garments, Garments of Unity and Love, [ 3] and oh! how happy were it, that Parliament, Ministers, People, could agree among themselves, and one among another. Sure among some of us differences are not great, if gentle and healing Spirits have the handling of them: and oh how happy we, if in those smaller things, wherein we cannot concentrate and fall in, at least ways we would not fall out: did we but put on these Garments (I mean of Unity and Love) how easily would they cover a multitude of those fanlts, and differences that are among us.

But I forbear to press this same, or tell you of what danger our jarryings are, when everyone knows: It is indeed all the Enemy hath to hope upon:

And for you (Noble Worthies) besides the former, I shall yet further commend to your wearing such as these.

1. For the Church, and Church affairs, Zeal: Oh! tis a warm garment these cold times, and will preserve you from an unhappy Indifferency, and Lukewarmness in God's matters, a temper which God hates, and for which he threatens to spew a people out of his mouth.

2. For the State, A Robe of Justice: and would God this Robe were ofter worn, and died of a deeper color in the blood of Delinquents. It is that which God and man calls for, God repeats it Justice, Justice; we ecchoing God, cry, Justice, Justice: and let me say, perhaps we should not see other Garments so much rol'd in blood, did we not see these so little.

3. For fighting times, but that I speak to Counselors, rather then to Soldiers (though some of you are eminently both) I should persuade you look to Courage and Faithfulness.

4. But then for treating times (if yet there may be such) I say for treating times, Wisdom, Integrity, Resolution, and never more need to keep these close about you then at those times. If they can over-reach you tehy will, If they can corrupt you they will; and (being brought low) if begging, if a precarious way will do anything, they will try that also. Come (say they)

Any way to undo us, and gain their own purposes.

And therefore to sum up all, and so to draw to a Conclusion. Would you not walk naked, be the shame and scorn of men, be posted, as some have been; be infamous to all the ages to come. Oh be persuaded to keep your Garments, your mourning Garments, your Straiter Garments, your Church Garments, your State Garments, your fighting Garments, your treating Garments: Oh let no tempting Spirit alay anything of former Zeal, no tampering remove you from former Integrity: Go as much higher as you may, but let no endeavors of any, or make you go less, or lower, then upon good advice you have done formerly. * Sed pergite, ite contra tempestatem forti animo. Keep but these Garments, hold out unto the end, not moved either by noise of tempest, or by Cyrens Charmes, and besides that you may have the honor to steer this sinking Church, and State into safe harbor, yourselves shall be the honor of men, the glory and top of all the English Nation: we that live among you shall bless you; The Churches, and Nations round about you shall bless, yea and after ages shall rise up, and call you blessed.

And when the time shall come that you must put off the Garments of this earthly Tabernacle, you shall be clothed upon, with immortality, and glory, so the Text, Blessed is he that watcheth, and keepeth his Garments, so in effect had our Savior said before, * Blessed is that Servant whom when his master comes shall find so doing.