A SERMON Preached afore THOMAS ANDREWS LORD MAYOR, And the Aldermen, Sheriffs, etc. of the honourable Corporation of the City of LONDON, At PAUL'S; on the Lord's day, Feb. 2. 1650.  
By Doctor NATHANAEL HOMES, Teacher to the Church at Mary Staynings, LONDON.  
In which Discourse is held forth, 

1 The Order, Method, and Succession of Times and Things, both good and evil, that are to come to pass before the next appearance of Christ; as an explanation of his former Sermon before the said honourable Assembly, upon Octob. 8. 1650.  
2 A touch upon the Two Witnesses.  
3 An Iconism or Picture of the present Apostasy in England.  
4 A Systeme of Symptoms of them that will have the spiritual Falling-sickness to departed from the Faith.    
Left as a Testimony and Protest of the Author, against the Evils of this present Age.  
London, Printed by I. R. and J. C. 1650.   

To the Right Worshipful Jasper Draper, John Blackwel, Samuel Harsenet, and William Hulme, Wardens of the Right Worshipful Company of GROCERS of London; And to the rest of that worthy Company.  
Honoured Sirs,  
IN answer to Desires, I have printed this Sermon, and bequeathed it to you also; who (that I might acknowledge your great respect to me, and your favour to the present Government therein) were the Primum mobile, the First movers of printing my former Sermon, (to you also bequeathed) which so far taking your spirits (as you then much expressed) I thought it necessary to catch hold of this happy opportunity, to explain That by This, in showing you as well the black side, as the bright side of the cloud of future times; and so your judgements might be set upright in the apprehension and expectation of those things; to rejoice in Christ, but with a holy filial trembling: Do as Chrysostom sent word to the threatening Empress; Ego nil nisi peccatum timeo: Fear sin, and then fear nothing. Your reverence of Christ shall be then filled with rejoicing that his day is coming, to beat down all his enemies, and advance his Saints upon earth afore the ultimate glorifying of you, and him, who subscribes himself  
Your humble servant in Christ Jesus, NATHANAEL HOMES. From my Study at Mary Staynings, London. Feb. 12. 1650.   
2 Thess. 2.3. 
Let no man deceive you, by any means. For, that day shall not come, except there come a falling away first, and that Man of Sin be revealed, the Son of Perdition.  
THis chapter is happily divided from the rest; it distinctly containing the second part of thi● Epistle, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesying of the Prognostic Antecedents, forerunning near before the next Appearance of Christ, with their appendices & Appurtenances.  
An Error of some of the Thessalonians, that the Day of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was then even as present, Verse. 2. was the occasion of this Discourse of the Apostle. Which he gins with beseeching and obtesting them, (Vers. 1.) by the future coming of Christ, that they would not be shaken in mind, as if he were then presently coming, though (as in all Ages down to us) some would assert it, (Vers. 2.) as pretending their own spirit of Prophecy, or some word, viz. Tradition; or suppositious Epistles of the Apostles. But, saith the Apostle, them that persuade that, decline ye; for they go about to deceive you. Because that Day cannot come, unless such and such things first come to pass; and so he smoothly slides into our Text, and the Prophecy of the falling away of the seeming Christian, and the revealing of the Anti-christian, before the next Appearance of Christ. Let no man deceive you (saith the Apostle) by any means, for that Day shall not come, except there come a falling away first, and that man of sin be revealed.  
You see by the change of the Letter in your Bibles, how much is supplied by our Translators, viz. Day shall not come is not in the Greek: but are the true sense and intent of the Text, and therefore supplied by other Translators, both of the best Latins and others. And they do it, because, say some, here is an Aposiopesis, an Ellipsis, say others. 
* The Commentator on this Epistle in Zanchies works saith, that some Syriack Copy so supplies words, viz. Syrus (inquit) Ne quis vos decipiat ullo modo, nam nisi venerit prius defectio, & reveletur silius hominis peccati, silius perditionis, scilicet non instabit Dies ille Domini. Howbeit I find them not any how so supplied in either of my two Syriack Cosies.  But what need of all this? To me the Greek itself duly pointed, and rendered, is able sufficiently to express itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Correct the pointing (for we had need sometimes, as John 15.2. etc.) and put the first Coma at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the sense runs smoothly and fully thus; Let no man deceive you by any means, that so it is, (viz. as Vers. 2. that the Day of Christ is at hand) except there come a falling away first, etc.  
There are some singular Elegancies and Emphases in the words, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two Negatives are put in the Dehortation, whose properties are more vehemently to deny, and forbidden; as that we may truly render the Apostle, according to the Idiom of our English thus; Let no man by no means deceive you. Intimating vehemently, that thence to succeeding Ages there would be much danger of many deceiving and being deceived, that Christ's second Coming was fulfilled afore it was. And this Deceit would peep up under many shapes, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rendered here means) may also signify. We shall view this thousand-shaped Proteus better afterwards. 2. The falling away in our English, is in the Greek expressed by a word which signifies an odious falling away, and our English of it (if rendered word for word) exactly takes after the Greek for casting an odium upon it; For 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostasy. The Arabic keeps the same. The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rebellion. For Apostates usually do not only fall away from the Truth, but also against the Truth 
* Heb. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fall against. As the Greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Contrary to reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A transgressor against the Law. And the Apostle adds in that Heb. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is falling against the Truth with a witness.  3. Revealed, and the Greek of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are near kin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Book of the Revelation, both name and thing, viz. This man of sin, and of perdition must be revealed as ripe in sin for perdition, according to the Revelation, Chap. 16. & Chap. 17. before Christ's next coming. Which Man of sin is expressed with the greatest Emphasis, of Emphasis upon Emphasis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. That same man of the sin, that same son of the perdition. And the Greek of perdition is of the kindred of that Greek name of Anti-christ (Rev. 9.11.) Apollyon. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew name there answers exactly.  This Feast (as the Revelation oft calls him) is both actively and passively, The Man of sin, and Son of perdition, 
** Illud scelus, & Homo perditus; as the purer Latins name, one desperately wicked for ruin.  He causeth, and is sin and perdition. The cause in others; the object in himself. Son in Hebrew applied to things as in the Text, signifies inherence and propriety of the thing to that man.  
I think it long this while I am in the Bark and Shell of the Text. Let us show you briefly the pith and kernel. I am not willing, though it would be easy to show you the variety of Glosses of the Greek ancient and pious Fathers, but rather (to my light) strike point blank upon the verity of the native sense.  
Before the next Appearance of Christ, two Signs shall precede as forerunners, Apostasy, and Anti-christian Impiety, both transcending, and surpassing. For 'tis as well emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The or that Apostasy; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The or that Man of sin. And both inferring one another, like Scales. If profession of Christianity go down, Antichristianism riseth up. If Antichristianism stands up, ascends; visible Christianity falls down, and deelines. The Apostle speaks both in a breath, not putting so much as a period, or half period point between And after in this Chapter prosecutes them, as reciprocally, by turns, inferring one another. 
* So in Ver. 10 after the Text.  Men hear the Truth, but not receive the love of the Truth; they are out of love with it; Therefore the Man of sin is let to appear: He openly acts his power, signs, etc. and deceives such with his unrighteousness and lies. This the order of nature of these, in the Apostles following prosecution.  
This Apostasy, and this Discovery revealine Anti-christ are both twofold (here hinted, and elsewhere more explained) twilled together, like the Legs of two Wrestlers, clasping for a Combat. The first Apostasy is not only from the outward serious practice of Religion, but also from the Doctrine of Faith, and the historical, or temporary Faith of Doctrine, (as elsewhere we have more enlarged 
* Doemonologie or Character of the crying Evils of the present Times. ) yea, and by that means gradually to apostatise from a fundamental Faith, that there is one true God, JEHOVAH, that hath his throne in Heaven, and the Forth for his footstool; and yet (many) have a diabolical Faith, implicitly, at least to go to the Devil in unlawful, Astrology, ●ele●mes, Stoicheioseis, Schemes, Cir●…es, and Infernal ceremonies, to know, and do, things not revealed by God. This Apostasy the Apostle here hints, ●ers. 10, 11, 12. after our Text, as a Commentary upon it, touching the word Apostasy, saith he, They received not the love of the Truth, that they might be saved. For this came God sent them strong Delusions, that they should believe a ●e●; that they all might be damned, who believed not the Truth, but had pleasure in unrighteousness.  
But this, this same Apostle, in 1 Tim. 4.1, 2. lays wide open, and strikes home thus: Now the Spirit speaketh expressly, that in the later ●imes some shall departed from the ●…ITH, giving heed to seducing spirits, and DOCITRINES of DEVILS, speaking lies in hypocrisy, having their CONSCIFNCES SEARED WITH AN HOT IRON. This added, fully reacheth this latitude of the first Apostasy; which though it seems to wrestle against Antichristianism, yet doth but list it up. For by the opportunity of this Apostasy, Antichristianism takes its turn to be advanced, and therein is the first Revelation of Anti-christ (as the Text speaks) that is, Anti-christ shall be revealed in his power and glory 
* So the Greek Fathers generally, though I list not to name them.  (as the blind World's power and glory 
** Rev. 13.3. All the world wondered after the Beast. ) as our Apostle sufficiently hints in the 〈◊〉 〈◊〉 and ●…erses after the Text, as a Commentary upon it, touching that revealing; that same man of sin (s●ith the Apostle, according to the Creek) and 〈◊〉 of perdition be revealed, that same opposer and exalter of himself above all that is called God, or is worshipped; even to hi● sitting over the Temple of God as God, showing himself that he is God; and now ye know what withholdeth that he might be revealed in his time. That is, the being and power of the Roman Emperor hindered Anti-christ then, from appearing in that dominion, power, and glory, as to be above all that is called God, etc. that is, above all Magistracy. To which as he attains, there is added a second Apostasy, he draweth after him the Nations of the Earth, from their due Subjection to their own chief Magistracy, to adore and worship him, Rev. 13.8. And this our Apostle sufficiently hinteth 
* Though we n●me not the whole stream of the Latin 〈◊〉 th●… generally running this way:  unto us in Vers. 9 and 10. After in that he saith, This same Opposer of all other powers shall come after the working of Satan, with all power, and deceivableness. Should seem he shall deceive many with all his false Principles, and draw them after him, to submit to his power; till at last follows a second Revelation of that Man of sin Anti-christ; revealing him in his intolerable impiety, tyranny, and enmity, not only against the Christianity of Beleivers, but against the natural liberty of mankind. So that this second Revelation of him, Legs down, and overthrows the first Revelation of him. And repays his causing the former Apostasies from Conscience towards God, and due subjection to Magistrates, with an Apostasy (if I may so call it, it being a godly Apostasy) of the enlightened World from him and his pretended power, both ecclesiastical and cevil. This second Revealing of him (not to lean upon modern learned, which might numerously be quoted) we clearly collect out of the Apostles words in the 8. Vers. after our Text, as further commenting upon the extent of the word revealing. And then (saith he) shall that wicked one be revealed. How revealed? As stubble in a flame; and nearer to the words; as riches and pomp in the riotous wasting and spending. And as a person in great honour, devested and degraded from that honour. For (saith the Apostle) him shall the Lord consume with the spirit of his mouth, and destroy with the brightness of (to keep to the Greek) his Appearance. The Spirit or Breath of Christ's mouth is his Word; 
* See Isay 11.4 The Chalde on that Chapter expounds the Spirit or Breath of his mouth, to be his Word.  and his Spirit accompanying it (as 2 Cor. 3.) And his appearance is as well spiritual in the effect of his Word and Spirit upon the hearts of men drawing them from Anti-christ, and providential in ordering things to that end, as personal in his visible coming; next before which personal, his spiritual and providential shall be most eminently conspicuous, to a glorious brightness in the eyes of the generality of all men. So that before them, in their esteem, the pomp, glory, riches, power, authority, dominion, majesty, etc. of Anti-christ shall be blotted out as a fair writing, or melt away as a great estate rioted to nothing, and made void, as non ens; as the Greek 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expendere, delere, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, antiquare, irritum facere, abro●are.  well imports. The Gospel shall manifest such freedom, comfort, etc. in opposition to Anti-christ, and providence shall so serve that end, that men shall infinitely vilify him; until at last that be fulfilled, Rev. 17.16. The ten horns hate the Whore, make her desolate, and naked, eat her flesh, and burn her with fire. That is, the Nations that were formerly subject to him, that were formerly his horns of power to arm him with might, now shall turn their power against him to his ruin. For though they be called Kings, Verse 11. yet the meaning cannot be Kings properly, for that the holy Ghost tells us there in the 10. Verse, those Nations should change their Government often; as from Kings to Consuls, Dictator, Triumvirs, etc. And experience suggests that several Nations that have departed from Anti-christ, have no King. 
* Swissers, Helvetians, Low Countries.  And therefore the ten ho●… must signify so many Nations, by those chief Powers the People shall set up, in whom under God, all civil power is radicated; and is planted (for use and shelter to a State) in him or them to whom the people by an orderly general consent shall delegate it. There is no Rule in Scripture to constitute any Form of civil Government to be jure divino, and unchangeable. The Apostle useth first the word Apostasy, because its native signification denoting the shrinking and slinking of Soldiers from their. General unto the Enemy, the translating and transferring thereof to the Apostasy meant (as we have heard) in this Text, is very apt, elegant, and emphatical. And secondly, he useth the word revealing, because the beginning of Antichrist was in a Mystery, Verse 7. after the Text, that is hiddenly. But Christ by his Word and providence should reveal him. John in the Revelation (as one saith) writ the Mystery of Anti-christ, Paul in his Epistles the Commentary. And both (our experience can tell us) are daily more and more expounded, by the divine providence wheeling Kingdoms and States to that effect. And thirdly, the Apostle calls the Race and Succession of Anti-christ, the man of sin, the son of perdition, as if but one man. First, because still (as their main principal) one man is the absolute Head, and chief of all that Monster and monstrous Body, whether Turk or Pope. Though both one 
* They are one in descent both of Nature and Religion. Mahomet by one of his Parents being a Gentile, by the other a jew: and Mahomet and a Popish Monk invented his Alcoran or Religion. And from the Pope he took his Dominion, breaking off three horns from the ten, Dan. 7.  Antichrist; In descent, in dominion, in the Iconisme or description in the next Verse after the Text, viz. Sitting over the Temple of God, etc. 
** The Turk sitting over the material Temple at Jerusalem; as the Pope of Rome over Christians, the spiritual Temple.  Though they pretend, the Turk something, the ●ope more, to honour Christ, and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies, ●o. 1.16.) yet they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against Christ, (as the word is intended and explained, 1 ●o. 2.22.) And secondly, the Apostle speaks of Anti-christ, as if but one, because originally, collectively, and representatively in the esteem of God, there are but two men from the beginning of the World to the end there of. Adam is called the first man, 1 Cor. 15.45, 47. Christ in the same place is called not only the second man, but also the last man. And so all the sons of men in all Generations are to be referred to, and considered in one of these two. Sinners to and in Adam (fallen) the first man; and Beleivers to and in Christ, the second and last man; as it is the whole Discourse, and the main intended Design in that Discourse of the Apostle, Rom. 5. v. 12. to the end of the Chapter: and punctually and home the Apostle tells us, Rom. 6.11. that all Beleivers are to be RECKONED in Christ. Yea, in 1 Cor. 12.12. he boldly eals the Church by the name of Christ, as of old did the Prophet Jeremy, Chap. 33. vers. 16. And this is the name wherewith SHE shall be called, The Lord our Righteousness. Which is the Name, the same Prophet in Chapter 23. Verse 6. gives to Christ. But sinners have a twosold consideration, as under a double notion; one general, in their corrupt natural condition, as dis-obedient to God, contrary to the Law, and so they are Adam, 1 Cor. 15.47, 48. The first man is of the earth, as is the earthy such are they that are earthy. The other notion is more special, as sinners are under, and considered in a moral state and acting of nubeleif, refusing Christ, contraay to the Gospel; and so they are all Anti-christ, limbs and members of the Anti-christian Head, though some parts are more remote and less quickened by that Head. Thus Saint John in his Epistles doth much inculcate; as in the place but now mentioned, 1 John 2.22, 23. He is Antichrist that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: therefore there are many Antichrists now of those called Christians. For they slight Christ at the least: and Vers. 18. of the same Chapter, Antichrist shall come; now are there many Antichrists. They went out from us, because they were not of us. Observe, the Departers from religious persons and practices, from the holy Church, and the holy Rule, are called Antichrists. So chap. 4.3. Every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, and this is that spirit of Antichrist; and is even now already in the World. The same in 2 Eph. v. 7. Now we know by 2 Tim. 3.5. Men may deny Godliness, though they keep the form: by Rom. 2.20, A man may have a form of knowledge, yet be, and act as a great Transgressor: by Tis. 1.16, Men may profess they know God, but in Works deny him. And 'tis granted by all (generally) that are not Papists, or Heathens, the Papacy and all its Members holding Justification by Works, to be Antichristian, though they do in words acknowledge Christ for a Saviour. So that (to our point in hand) all that refuse Christ, believe not in him, are more or less Antichrist. For in substance of Religion he that is not for Christ is against him; though in natural or civil circumstances (as to serve Christ, though we be not in his personal presence) Not to be against Christ is to be with him. It hath been something irksome to me (for your sakes) that I have been so long in the Explanation of the Text, absent from the doctrine which is my Errand, and your charge to be carried with you. But you see, it was a Cabinet locked; till opened you could not have the Jewel. That, I shall now give you in the main, though I (that am here less than the Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of a day; couched to an hour) cannot stand to gather up all the small Bracelets that might go along with it. I must omit Observations upon several words, and tell you my Design from the heart of the Text, 
The observation.  this doctrinal point: What ever many deem and dream, yet afore the next Appearance of Christ there will be a falling away of Hypocrites, obscuring Christianity, and a revealing of Antichrist: There will be an Apostasy from Piety, and a revelation of the man of iniquity. Profession of Religion will have the falling sickness; and Antichristianisme a recovery; the rise of Heresy and Impiety, and the ruin of Godliness will eminently appear, afore Christ the second time appears; and this defection shall be attended with perdition. Take it in which form of words you please, so as you carry with you the thing. 'Tis not a Point selected, whereon to show learning or eloquence (if I had them worthy the naming) or to vent myself (too common a sin with us) but (God is witness) laid upon my spirit, with deep impressions, by the hand of God, out of love to my Nation, to warn them, that as the Jews after Conquest of Kings and Nations, they do not perish by their own sins. Here is (though self-flatterers will dote of strange things) Perdition in the Text as well as sin: and for the Apostasy in the Text, perishing and damnation after the Text, ver. 10, 11, 12. Men that are short sighted (as purblind eyes) will see no Apostasy, answering to the Text, but that which was nearest at hand after the Text had spoken, many hundreds of years since. But men dream what they desire, and love such Interpretations as put away fear. I do not forget what I have preached, and printed, and still do hope, that a glorious time is coming, and do expect that it is not very far off: but I cannot change the Scriptures, nor invert Christ's method. It will be dark afore the Cloud shine as a pillar of fire. Some storms and straits will be, afore Israel get clear of Egypt, and come to Canaan. So our condition all along the Revelations. The case stands thus; as the Promises and their Privileges of good things have their successive and gradual fulfilling, (as we have in another place demonstrated 
* Sermon before the Lord Mayor upon the Day of Thanksgiving for our Victory against the Scots, Octob. 8. 1150. ) so the divine Premonitions and Prognostics of future evils (that shall in succession of Age's conflict against the welfare of true Saints) have also, in a kind of equipage, or lackeying, of a Geometrical Proportion, if not Arithmetical their successive Increments, at least by-turns, and proportionable Perdition or judgement at the heels of that, till the Promises swallow up the Prognostics, as Aaron's Serpent did that of the Enchanters. Enoch (should seem by Saint Judas 
* Judas v. 14, 12. ) in the seventh Generation from Adam prophesied, That the Lord would come with ten thousands of his Saints, What to do? To execute judgement. What is the matter? Men should be found to be ungodly, ungodlily committing ungodly dieds; and ungodly sinners, speaking hard speeches against God. Which Prophecy of Enoch, though it were many years after, at the time of Noah's Flood, 
Enoch prophesied about An. Mundi 937. The Flood was An. Mundi 1657. Buchole.  * ere it was fulfilled, was not then total; fulfilled, but more after the time that God confirming Israel in the knowledge of himself by a stery Law at Mount Sinai, carrying them thence, along by Seir, and Paran, etc. to the overthrow of more wicked Kings and Kingdoms, of Og the King of Bashan, and Sihon King of the Amorites. For so Moses repeats Enoch his words, Deul. 32.2. and makes it the groundwork of Prophecy, that as God had so done against the wickednesses that did arise against Israel till then; so the most impious Kings and Nations in Canaan should be dealt withal. Compare v. 2. with v. 7. v. 11. etc. in that Chapter: and yet in this, that Prophesse of Enoch had not poured out all its Vial; there was yet more Apostasy, and sin, and Antichristianisme, to be revealed in the World, and therefore there is behind more wrath in that Vial, to be poured out in the last times to succeed in and after the Apostle Judes' time, to which S. Judas applied it. Thus also is the race of that denunciatory Prophecy of Isai. 11.4. The Rod of the stem of Jesse (Christ Jesus) should with righteousness judge the porr, etc. but smite the earth with the rod of his mouth, and with the breath of his nostrils slay the wicked: which though mightily fulfilled in his personal preaching, and confounding the Errors of Life and Doctrine of the Pharisees, and making them to fall back ward with his words, I am He; and giving power to the Apostles to do Miracles, to the terror of the Enemies, and death upon Ananias and Saphyra; yet more wickednesses Apostasies, and Antichristianisme succeeding the time of Christ and the Apostles, must have of the Vial of this prophetical threat poured out upon them, as our Apostle in the 8. Verse after our Text doth punctually apply this place of Isaiah to the Apostasies and Antichristianisme to follow his Times, and down ward. First, he puts Apostasy, and next Antichristianisme: Apostasy leads the Dance, from an Almain to a Coranto, I mean from bad to worse, and Antichrist follows, revealing himself in the fame of rise, till he be revealed in the flame of his ruin.  
Without furher preamble, the System and frame of this Mystery of iniquity (as the Context calls it) is thus; the foundation and root of Apostasy is personal, in the graceless, sinful hearts of Hypocrites: the superstructure and limbs are the concurrence of the generality of a Nation to speak that Language, and act that conversation as suits to apostatising, or falling away, more or less; till at last it benear oeconomical and universal; that Christendom (as they call it) be for the most quite cold in their affections, and corrupt in their very Principles as well as in their Practices. And though at a time, like an house on fire, some pieces falling, or a few Buckets poured on, do damp, and obscure the flame for present, yet anon it breaks out worse, till the whole be pulled down: and thus it gets head again, by rising in several shapes, and when it hath gone over all sorts; then an old one riseth up, as a new Fashion: all which process and recory of Apostasy and Antichristianisme, notwithstanding some impeding, or discountenance, is sensibly perceived by them that are spiritual, Living Creatures (Revel. 4.) that have eyes as well within as without. These can see, that though all Roots of goodness be not killed, yet the Blossoms and young fruit of of the Trees are generally blasted. Though Autumn Plants and Herbs be not as in Winter, altogether leaf-less, without all appearance, yet lifeless, without spirit and vigour.  
You will say, How shall these things be, now forward, 
The Demonstration.  which have not been so, palpably, these two or three hundred years backward or more? If this be true, thank Persecutions, Oppressions, Afflictions for it. But besides the common Cause of Apostates and Antichrists; 'tis the nature of the Beast, and property of the Disease, viz. Wicked men and Seducers grow worse and worse, deceiving and being deceived, till their folly and madness be made manifest to all men, (2 Tim. 3.9, 10, 11, 12, 13.) I say, besides this common Cause, that such, in longer time, grow riper in their sins, there are special Reasons now nearer the end, afore Christ's Appearance, to wit, now God changeth his hand, ever and anon, to trust Nations that have pofessed the Gospel, with Liberty (Civil and Spiritual) a thing which for many Ages they have not known, and therefore are utterly unskilled to rightly use it. And from hence as men half-famished coming to full Diet, they surfeit and break out into spiritual Scabs, and Botches. Their Liberty to the generality of them proves but as a Lightning afore Death; their glorying but as the bright Glance and Glare of a Spark or Snuff before it goes out. The Liberty they triumphed in, as if they would improve it to great advantages in matters of Religion, proves but an opportunity (none then controlling their Opinions and way of Profession) for them to become any thing, till at last they become nothing.  
And further, the rotten-hearted (the most of men) bad enough of themselves, infecting (as I may say) the common air where they professed, and now putrify, causing some Saints (none being yet perfect) to be touched with a tincture of the common Contagion, some specks of Itch, and petty spots appearing, as Symptoms of their stain also (so far) with the general Infection, those rotten-hearted men take encouragement thence to loathe all the sincere, and their ways; but pronounce to themselves their own licentious Liberty, & base backsliding, a pious privilege, a spirituality, a perfection. Thus as Luther's Sw●ne (of which he speaks to this our purpose) These impious Revolters joyfully grunt, gladly to nuzzle in Excrements, but contemptibly trample Gold and Jewels, and pleasingly wallow in the Mire, because some godly men by force of temptation a little trod in the dirt, but got out again. These Comparers of themselves with the worse things of the best men to be worst themselves, never take notice of the common hour of temptation, brought on by themselves; nor take any true account of the just circumstances of beleivers failings, that if Solomon be carried forth to make experiment of the vanity of wine, yet still he acquainted his heart with wisdom. Nor do they look after the Saints, many, yea, thousands of repentings for one sin. David for his, pens many penitential Psalms: how often by him recited who can tell? We are not destitute of Precedents to confirm this, even down to these times; wherein the common crowd of Professors of Religion fall away to be detestors of Religion. And because they see some weaknesses in some single Saints that adhere to Ordinances; and that no way either of Baptisers, Presbyters, or Congregations, is perfect, therefore they adore their own New-nothing, or their worse than nothing in Religion, to be a great religious something. For to a many, a freedom of their spirits to sin, is by them cried up for a sanctity. So long since as Constantine the great we have a draught, and platform of the manner, means, and measure of Apostasy and Antichristianisme, before asserted. He putting a period to the ten Persecutions, about the year after Christ, 313. thence forward for his time, giving liberty, peace, promotions, and donations to the Churches, how odiously anon after, broke out and sprang up Papal pride, Arrian Antichristianisme, and the thousand headed Hydra of Heresy; too much to be counted, name and thing, in one hour, as pious and learned Epiphanius about 50 years after, and S. Austin about 30 years after him have declared. When a dark cloud of War began again to overshadow the Earth; fullness of troubles in many places; God raising Carolus Magnus' (accounted to have been a wonderful religions Prince 
* Carolus Magnus fuit admodum religiosus princeps. Epit. Hist. Fccles. Magdeburg. Ad annum 383. c●…. 3. ) about the year 760 after Christ, as a mighty Warrior, and successful Destroyer of the open Enemies of Religion, and withal exceeding indulgent and beneficial to the Churches (which then were many in many Countries 
** Ibid. pag. 1. Epit. Histor. Hist. Eccl. Magd. ad ann. 788, 789, 791, etc. ) how abominably after a while did thousands apostatise, Pontifical pride gins more to swell, and Heresy, and Superstation more to fret and spread like a Gangrene and Leprosy. Multi jam errorres, etc. many Errors had now crept into the Church of Christ. The Huns revolted from Christian Religion to Ehtnicism. Tum religio christiana, etc. Christian Religion than was much contaminated with many Superstitions; with infinite more in the next Century, and downwards. These doubtless might be part of the Apostles meaning in our Text, and in his Explanation, 1 Tim. 4.1. etc. numbering the kinds of Apostasies, etc. to be in the later Times, (mark the Phrase according to the Greek 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . But these are not all our Apostles sense and intent. These afore named in the said Times are but beginnings, and Landscapes, and petty Maps to that Ocean, and world of wickedness that was to follow in future. For surely, when our Apostle, & the Apostle Peter do afterwards, by the same Spirit, speak in a higher Key, 2 Tim. 3.1. etc. saying, In the last Days. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And in 2 Pet. 3.3. in a yet higher Key, saying, In the last of Days: 
** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and do immediately subjoin these Prophecies of worse Impieties near to the Appearance of Christ, (2 2 Tim. 4.1. & 2 Pet. 2.1. compared with 2 Pet. 3.10.) they must needs intent to signify to us a further Apostasy of Professors, and Revelation of Antichrist; viz. An (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 'tis in the Text) eminent, a the or that same Apostasy, and Revelation of Antichrist, of the sin of the perdition, some general and grand defection. And so doth S. John in the Revelation carry on the succession & succretion, the length and latitude of that defection: for in the 13. Chapter. The Beast hath power to act two and forty months, i.e. 12. hundred & 60. Days, i. e. Years, blaspheming God, and adored of men, more or less. This John prophesied about an hundred years after Christ: so that this (if we could say no more) carries the Pedigrecc to 1360. years after Christ. But we can out of Scripture say more to this. Antichristianisme in Paul's time was but in a Mystery. The Hinderer 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: alii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (the Roman Emperor sitting in the Throne) lying in the way, and keeping under the Revelation of antichrist (as 'tis in the Context); Antichrist had not yet his 
** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  power given to him to make war those 42. months (mentioned Rev. 13.5.) You heard before, that till 313, after Christ, the Church was under a sore Persecution by the Heathen Roman Emperors. But after that time Antichrist began to appear in Arrianisme, and Persecution of them that were contrary minded. Then began his power, about 390. years after Christ. And in 410. the Hinderer, the Roman Emperor was taken away, Rome being taken and spoiled by the Goths, etc. All which accounts (putting 410. to 1260.) are not yet run out. So that Apostasy and Revelation of Antichrist to all effects, fruit and branches are yet in the increment and increase, as our woeful experience at this day can fully attest. And this Saint John doth further mainifest unto us, Rev. 16. v. 10. etc. In the time of the fifth Vial (which is the utmost to which we are come, if we be come) Antichrist hath his Throne 
* So the Greak.  (though then to be darkened) and men are very blasphemous and impenitent, notwithstanding the pouring forth of that Vial (O that our Ears could not witness such Blasphemies). And beyond this under the sixth Vial are three unclean spirits like Frogs, coming out of the mouth of the Dragon, the Beast, and the false Prophet which are spirits of Devils working of Miracles, and drawing the Kings of the Earth to Battle against the Saints. And lastly, Satan still reigneth, and the great City is undivided, and the Cities of the Nations stand, ana Babylon comes not into remembrance before the Lord, to give her the cup of the wine of the fierce wrath of God, till the seventh Vial be poured out, Revel. 16.17. When this is poured out, than those things are done, (ibidem) and Satan is bound, Rev. 20. Be sure Amorite-Apostates and Antichrists sins must be first ripe and full, afore they receive for their sins their total fall and ruin, which being not yet executed, no doubt but the truth of our Text by costs and turns shall have its progress and augmentation, of further Apostasy and Antichristianity; though here and there, now and then, by parcel they receive shrewd blows afore the fatal one comes. For if ye mark the Mystery of God's dispensations, and his Method between his promises of good, and Prognostications of evil; the prognostic is progressive to such a period; the promise likewise being successive, overtakes it, and knocks it down; it riseth up again, and gets more head; the promise again makes after it, reacheth it, and gives it another blow and wound. And thus they keep turns, till Good hath the full Victory of Evil unto its full perdition at Christ's appearance, as you have heard and seen all along this Discourse.  
So here is our fear and our care now brought home & laid before us; 
The Application.  namely, to inquire how forward we are gone in Apostasy and Antichristianity; and how far behind Perdition is; for according to the stature of the defection, there attends proportionable perdition, you see perdition is written upon sin (in the Text). cain's mark. And to Apostasy is added after the Text, Seduction and Damnation. And so as God said to Cain, Evil lies at the door, the Apostle cries in my Text, Let no man deceive you. Should seem men are apt to be deceived about these things which we now discourse. 
Heb. 3.12, 13. Rev. 3.24. 2 Cor. 11.15.  Apt to be hardened by the deceitfulness of sin, their deceitful hearts, the depths of Satan, and the transformation of men the instruments of Satan (the Prince of Darkness) into Angels of light. To be sinfully miserable, and not to know it, is double misery. Darkness and Chains. 
The Apostasy of England. In opinions and Principles.  'Tis not out of our sight and hearing in part, that the common Crowd of Professors in this present Age count their Apostasy (kicking behind them Ordinances with the scorn of forms; holy conversation with the brand of Bonds and privation of their native liberty; and Christ with the reproach of a fleshly thing) to be their sublimity, and high perfection.  
And for Antichristianism, many they are on the other side who deny Christ to have come, been born, and suffered in the flesh; (which S. John defines to be Antichristianism:) Familistically making him a Nonens. And as S. John (you heard before) tells us, In denying the Son, they deny the Father also. And truly for Atheism, store of them are professed one's; and make the Creatures that should convince them, to be God; and the Scriptures that should be their cure, to be their scorn. I will not name all that I know of these mens nefanda, words and things, lest I should transgress against the Word, that forbids Baalim, and Fornication, Covetousness, and other sins, so much as to be named 
* Hos. 2. v. 17. and Eph. 5.3. . These roots (it seems by Books) came out of Germany; which planted here, do like their soil, and grow mightily. And beside, the devil is as well here, as any where else; and can as easily make Judasses' among us, as in other Nations; how much more Ananiasses, Magusses, Hymeneusses, Ephesians, Sardisians? Multitudes among us heretofore seemingly sound and hot in Religion, have lied to their profession, made Gain their godliness, embraced Religion out of design, made shipwreck of the Faith, forsaken their first love, entertained unsound Teachers, have only a name of Christians; and are as dead and cold in Religion, as a stone. Thus they are, and refuse (a many of them) to read, or hear, or converse with sound professors, that they may be sure never to be better.  
Is this all? No. 
In Practice.  These are but the foundation and root; the superstructure and fruit is evils of Practice; as, Drinking, Riotousness, Whoredoms, Wantonnesses, 
Against Self.  Curse, Blasphemies (even in Pulpit, and elsewhere) with such words of allusion to the sacred things of Christ, as a pious heart hates to think. With some of these sins they please the flesh; with others they sear their consciences, that they may never repent. And they do profess an insensibleness of any sin, and to act those things by principle.  
Are these all? 
Against God.  No. There is another predicament or Table of high transgressions against God. I will name but two. 

1. Unlawful, superstitious, and diabolical Astrology. Of which because I have spoken in Print, I say no more here.  
2. Profanation of the Lords day.   Of which sin, the Edict or Book of Sports was I am persuaded a main meritorious cause to bring our two last Kings to untimely ends; and the practice of it brought Gods judgements upon hundreds: as the Book of God's judgements on sinners, and that other of God's judgements on Sabbath-breakers, do declare. And we are extremely guilty still; Thousands choosing to walk in fields on the Lord's day, rather than to hear the Preaching of the Word. For now they are free from enforcement to hear the Service-book, they return this for their thanks, They will hear nothing at all. And thus they daily do about London, though the worthy Lord Maior present, and others formerly, have much endeavoured to prevent it. But let me say to those Profaners, Tolle Diem, & tolle Deum cultus. Take away the Day, and you take away the Deity of Worship.  
Are these all? 
Against our Neighbour.  No. There is another Predicament or Table of sins against our Neighbour; Viz. False accusations, Injustice, Bribery, Oppression, Circumvention.  
Have we yet All? 
Against the Church of Christ.  No. There is another of sins against the Universal Church of Christ. Reproaching of Ordinances: Disgracing all ways of Worship: Questioning all Ministeries, reproaching their Persons and Offices, pining them from maintenance, and professing their hope (as some have expressed) that within few years the name of Minister shall be odious. For testimony, we have their Books, common expressions, and deeds. Would God all the Lords people were Prophets; or that you need not to be taught by men, but were fully taught of God. But mean while, Lord turn those men's hearts; or else dispose of us, that we may not see your ruin.  
Have we yet all? 
Sins against the State.  No. There is one Predicament more of sins against the State. 

1. Self-power; every man would rule, or bring the Majesty of Magistracy as low as themselves; (a dangerous preface to cutting of throats:) an Adamitish diabolical Levellism.  
2. Self-ends. Most men care for their Cabins, whiles the Ship, the Common welfare, is in danger. They are like the Roman Consul, that was deaf with delight in his Garden, whiles the Drums of the enemy beat at the walls of the City.  
3. sycophancy, with pretence of the Common weal, to fill ones own pockets. O this State-eating, this Commonwealth-devouring!   I wish I might see men go quite beyond jehu, and, like Nehemiah, do that which all may have a share in. O England, I am afraid concerning thee; and London, concerning thee. The Swedes, and that party, are fallen from their first zeal, and have unworthily made agreement with Antichristian Amalek, with whom, in such a Case and Cause, no Peace was to be made. The Netherlands unhappy in their League with one limb of Antichrist, and in their assistance of another limb of him to be their near ill neighbour. The Scots have fallen from their own Articles, profession of Reformation, and their quondam Principles, to bring Malignants to condign punishment. But England and London are mightily fallen from Religion. Not long since you were near the highest in profession of Religion above all the Nations of the earth. England was the Paradise, and London the midst, where were the choice trees of knowledge and of life. But now in many main things of Religion, ye are fallen lower than Lutherans, Papists, jews, Turks, and Heathens; in despising Christ, denying the Scriptures, and professed Atheism. England is a waste wilderness of decayed Religion, and London the nest of all unclean birds. Therefore am I afraid of the City of my habitation, and of the Land of my nativity. I fear not the French, Danes, Scots, etc. I fear the sins of England and London. For when Balak could not beat us, nor Balaam enchant and curse us; we received and acted the Doctrine and Counsel of Balaam; the Nation is full of Adulteries, Corporal and Spiritual, beside those clouds of sins afore appearing. Can God in justice put up these things at our hands, and not do by us as by Israel for that Balaamitish defection, till Zimri and Cozbi, 
Num. 24.  and thousands more, were destroyed unto death; some killed with a javelin, others hanged, and Four and twenty thousand destroyed by the Pestilence? What though glorious times for the Universal Church are not far off? England is but a small spot of ground, and may have an hour fo temptation, and yet that design little or nothing interrupted. A storm of Lightning, Thunder, and Hail, may fall in the dawning of a most glorious fair Summer's day, as it proves afterward. Israel was got quite out of Egypt; yet often sinning in the way towards Canaan, were often sorely punished, 1 Cor. 10. And if any Believers among them concurred in the sin, they escaped not the punishment. The Lord forgave their iniquities, 
Psal. 99.8.  but took vengeance of their inventions. Yea, when Israel had begun to enter Canaan, and had conquered jericho, 
Of the Two Witnesses, and their time and place of lying dead and rising.  yet, for a great sin, before Ai they fall. Though the Two Witnesses have been long time slaying, the Question still is, Whether they have lain their three days and an half dead. Which being not yet fulfilled, it will be a Common calamity when and where it falls. And not altogether unsuitable, 'tis the judgement of some piously learned, That the time of all the great troubles to be on the Christian Gentiles is not yet over: but that there is a time yet to come, in which the Popal power shall dowineer over all Europe, afore its full ruin. Their Arguments are two. The one from Revel. 17. 
1 Argum.  in which (say they) is intimated a twofold subjection of the ten Horns, that is, of the ten Kingdoms of Europe, to the Beast. The first in vers. 12, 13. where it is said emphatically, They, all ten of them, had one mind, sentence, judgement, or resolution to give their power to the beast. They then being all of one Religion, under the same gross Ignorance and Superstition, they were by that means all of one mind. Secondly, in vers. 17, God put (Greek, gave) into their hearts to make (so again in the Greek) one mind, sentence, judgement, or resolution, to give their kingdom to the Beast. (For I am bold to observe this for them, That though in both places 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one mind, sentence, judgement, or resolution; yet there is this singular difference, that in vers. 13. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, They have one mind, sentence, judgement, or resolution; in vers. 17. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To make one mind, sentence, judgement, or resolution. Before, from innate Principles of the same superstitious Religion, they were of one mind: But now, upon debate, policy, confederacy, and design, they make one mind, sentence, judgement, or resolution.) How? Why, say they, the Text tells us, God gave it into their hearts to make that one mind: That is, (as 'tis said in a like phrase, Rom. 1. God gave them up; and Rom. 9 God hardens some men's hearts) God gave them up in just judgement, that as many of the ten Horns as should after destroy the Whore (ver. 16.) should notwithstanding afore that, having been enlightened, and in good measure delivered from Popery, revolt from that illumination and deliverance, and close, confederate, and covenant into one determination with the other of the ten Horns or Kingdoms of Europe, that continually abode in Popery. For, say they, Now, in vers. 17. all the ten Horns were not of one mind, till by consultation and agreement they made themselves of one mind. Some of them (as we said but now) had been enlightened, and escaped from Popery; but now revolt into one mind with Popish Kingdoms and Nations, and their powers. And this must be, say they; else how shall the Witnesses of all God's people lie dead three days and an half? For these Witnesses of all Believers, are not found in Kingdoms that still contined in Popery: Therefore they must be in Nations that once, being enlightened, departed from Rome; but (as 'twas said afore) revolt again unto subjection to Rome. And this last subjection to Rome, is that which precedes next before the ruin of Rome, by the resurrection of the Witnesses; who must rise up, out of those Nations before enlightened, though since revolted; but now again returning to the Truth; God stirring up his people to that animosity. For not all the ten Horns or Kingdoms shall hate and destroy the Whore; because 'tis express, Rev. 18. that some of them shall lament her ruin, But, the meaning is, that some of the ten Horns shall destroy her, (Synecdoche generis pro specie, totius pro parte.) As 'tis said with the same figurative speech, The Thiefs (that is, de specie latronum, some of the kind of Thiefs, as well as of Soldiers, etc.) reviled Christ, though but one of them did it. 
2 Argum.  Their other Argument is from Revel. 18.7. That before the total fall of Babylon, even a little afore that ruin, she shall glorify herself, saying in her heart, I SIT A QUEEN, AM NO WIDOW, AND SHALL SEE NO SORROW. But, say our Authors, 'tis not yet so with the Popedom. For my part, I had not time (in my sudden warning to this work) to debate these things to my full satisfaction; nor have I time in this hour to determine how far I close with these things in all particulars, further than to tell you, that so far I conceive them to be right, as in the main they make out my Text and Doctrine, That an eminent falling down of Religion, and arising up of Antichristianism, will be before the next appearance of Christ; and suitable perdition successively will attend upon it. And both will be the more general, and high, where they are not timously prevented. You will ask, How should there be any prevention in any degree? We answer out of the Text, three things. 1. 
Three Preventions.  To beware aforehand; take warning: Fear and repent. Blessed is the man that feareth always, (as is the general scope of the Text.) And our Saviour to the lapsed Churches in the second and third Chapters of the Revelation, gives this antidote in the word Repent: threatens to remove the Candlestick: or to do so and so unto them, unless they did repent: and aggravates their sin, that he gave them time to repent, and they did not: and commands them to repent, and do their first works. It should seem Christ distinctly requires affectionate and effectual Repentance, to prevent those judgements. Affectionate, in deep workings of the affections (as the word intimates;) and effectual, in doing our former works, as 'tis there express: Repentance, it should seem, will avert such threats. Non-repentance lets in ruin as a deluge. In Revel. 16. at pouring out of one Vial, 'tis added afore the next be poured our, that they repent not at the pouring out of the former. Repentance is fully described, 
A Motlon for days of Humiliation.  2 Cor. 7.11. And to help on this, I would Parliament, and City, and Kingdom would not lose their acquaintance with days of public Humiliation. (Now for Sins, as formerly for Judgements. The former is a weightier cause, and includes the business of the later:) And to go to the work afore we are whipped to it. Forcement to that duty, will neither speak for our sincerity, nor for our hopes, in the day of solemn cries. Poor Nineve of Heathens scaped by this course of Repentance. Think of it, you English Professors, and promote it. Mean while, let us be marked with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* The first letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law, Doctrine, Instruction, & Word, of God. Thereby signifying men whose hearts are deeply affected with the Word of God, to judge and do according to it. , T (as 'tis in the Hebrew) noting us for them that mourn, and sigh, and cry for the abominations of the land, Ezek. 9.4.  
And you Senators and Judges of Sessions and Judicatures, Let justice be done according to the Law (as the Persian Emperor said of judging a mighty Queen, in Esth. 1.15.) chief on Blasphemers and Atheists; who are worse than many Thiefs you hang. And let all of us call upon our apostatised friends, and reclaim, or constrain, or restrain them.  
2. 
2 Prevention.  The Text doth intimate, that all shall not be deceived, to fall totally away; else the Apostles admonition to the Thessalonians had been totally vain. Therefore let us search into our hearts and try our ways by the candle of the Lord, (as Solomon speaks, meaning Divine light) whether we be of them that are like to have this Falling-sickness of Apostasy from Religion, 
Symptoms of the spiritual Falling-sickness, or Apostasy from Religion.  like to fall away from our Profession. I shall here for brevity sake give you but Five Symptoms.  
1 Symptom is, Not to receive the LOVE of the Truth. So vers. 10. after my Text: where 'tis not said only, receive THE TRUTH; but the LOVE of the Truth. Truth, and love of Truth, and to love it as Truth. And that, not merely to be prudent, wise, understanding men; but (as 'tis there also) to be saved. And salvation (as S. Austin well, upon Mat. 1.21.) is to be saved from our sins. Truth must be a Science closed with the Stock of the heart by Love: It must be a Plant set in a moist heart, Jam. 1.21. An implanted or engrafied Word. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thy heart and the Word must live, and grow up together, as a Stock and a Science or Scion: And (which is wonderful) the Science must change the nature of the Stock.  
2. He whose heart is willing to sin, 
2 Symptom  but only 'tis restrained by something without the heart; as in Laban, Balaam, and at a time in Saul and Pilate; he, that very man, is like to fall away; whiles his forbearance of sin is not from inward divine principles, and disputed in Prayer, and backed by Faith in the death and resurrection of Christ: which was the Art of Paul, Rom. 7. and Phil. 3. If men do not mainly by such inward principles, so manned and managed, depart from sin; but do it, so far as they do it, by policy, looking at outward respects, they have the tokens of this Faling-sickness.  
3. When a man acts good with self-ends, 
3 Symptom  and beyond that he doth not act, as Jehn, Judas, and Magus; he hath the signs he will fall away as the did. Jehn only acted to remove that which stood in his way, viz. That which did impede his access to the Crown, and his peaceable enjoyment of it; but not the Idol and evils of his predecessor. Magus professed his belief, and was baptised, that he might obtain the admired gifts. Indas' the longest lasting false ground, lasted as long as his gain lasted, no longer. Hos. 7.14, When ye howled (as alluding to dogs crying for love of their meat, not of their master) for corn and wine, and oil, did ye fast unto me, even to me? And Hos. 10.1. Israel is an empty vine, bringing forth fruit unto himself. He only clothed himself gay with green leaves, unless he brought a few berries to seminate its kind: not to serve the end of the Husbandman, that planted it.  
4. 
symptom.  Be the fruit never so fair, or full, if it be not from a right cause, root and stock, he will fall off as a dead branch. joh. 15.2. Point it right, thus: Every branch, (put the comma there) in me that beareth not fruit, he taketh away; and (as 'tis in vers. 6.) is cast forth AS A BRANCH. That is, a man will fall off, and become a tarquam-Branch, a thing that is but an AS IT WERE in Religion unless he be fruitful, and brings forth that fruit from a Physical union (as 2 Pet. 1.4, intimates) from a partaking of the divine nature, from a communication (as Gal. 2.20.) of the life of Christ; from a serious frequent application of Christ to that very end.  
5. 
symptom.  The last Symptom of the spiritual falling-sickness is, the want of that Antidote of Antidotes; oil in the vessel, (as Christ calls it) Mat. 25.4. For as 'tis there in the parable, the foolish virgins went very far; were in the Heaven of ordinances, companiors to the wise, had lamps of much brain knowledge of divine things, with a fair moral conversation; had an expectation of Christ coming, (therefore took lamps and waited) had some awakenings of conscience at the noise of Christ's coming; yet for all this because they had no oil in the vessel, that is, no infused habit of divine grace in the heart; no inward change, no complexion of holiness; they fail and fall at last.  
Therefore (Christians) if these five tokens of the spiritual falling sickness be upon us, our work of salvation lies yet undone; 
〈◊〉 matter and ●…ner of Rege●…tion and Sal●…on.  'tis yet to be done. A new foundation is to be laid, in floods of godly sorrow for sin, and in particular, for past hypocrisy. New applications of Christ by faith in Gospel promises offering him, are to be made; with strong cries of prayer that God would give our hearts and souls to Christ, that we may be joined to the Lord (1 Cor. 7) as one spirit; and so really close with him, with mutual taking him to us and we giving up ourselves to him, Cant. 2.16. My beloved is mine, and I am his; adding to all an earnest begging of God (as was the manner of sincere ones, job, David, and Paul's advice to the Corinthians, 2 Cor. 13.) to search and try us that we be not deceived. And still to stick to this work in attendance on ordinances and duties, with Meditations, ejaculations, and spiritual contestations between God and us, and us and our own souls (as Psal. 42. Ps. 43.) till the soul come to an experimental knowledge of the inward mystery and power of godliness in the heart, having all the spiritual senses touched, affected, & exercised with the delightful presentation of their commensurated objects, thus: 
* The inwa●… mystery and power of G●…ness in the 〈◊〉 described.   
1. The heart hears the voice of Christ, in the language of a spiritual lover, as in Cant. 2.8. The voice of my Beloved, The ellipsis and imperfect expression intimateth a sudden spiritual passion of the heart, leaping with joy at the found thereof. Of this inward voice the Prophet speaks, Thou shalt hear a voice behind thee, saying, This is the way, walk in it. And Psal. 35.3. Say unto my soul, Thou art my salvation. And Psal. 27. Thou saidst, Seek my face: thy face, Lord, will I seek. (That Text intimates a voice making an Echo in the heart.) Should seem by this last place, and the rest, that this voice is not a Scriptureless dreamt Revelation or Enthusiasm; but the voice of God's written Word carried from the ear to the heart, by applications and impressions of the Spirit. 2. The heart sees the glory of the excellency of Christ; Visions of faith, and raptures of admiration and adoration of him, Cant. oft. And 1 Cor. 2. Eye hath not seen, etc. But God hath revealed them to us by his Spirit. And Phil. 3. I count all dung to the excellency of the knowledge of Christ. 3. The heart feels the operations of the Spirit of Christ, as mortifying sin, so quickening, raising, and enlivening the soul in spiritual actings, Rom. 8. much. And Cant. 5.6. While he spoke, my soul failed, (Heb. my soul went forth) through wonderful affectionate apprehensions. 4. The heart tastes the sweetness of Christ's love shed or poured upon the spiritual , Rom. 5.5. 2 Cor. 5.14. 5. And lastly, the heart smells the fragrant, pleasant, acceptable communications of Christ to the soul, Cant. 1.12. While the King sitteth at the table, my spikenard, viz. by communication from him, sendeth forth the smell thereof: for so it follows in the next verse, A bundle of myrrh is my Beloved unto me. And v. 14. My Beloved is to me a cluster of camphire. So the soul speaks of Christ, Psal. 45.8. All thy garments smell of myrrh, aloes, and cassia. jacob is sweet, but not of himself, but in the garments of his elder brother; by that means, he smells as a field of flowers whom the Lord hath blessed, Gen. 27. And thus (Christians) we be, or must be, if right.  
The third thing to be done in relation to the Minatory Prognostics of evil to come, 
invention.  is to raise our Faith to believe in God through Christ, that (as the Prophet saith, Say to the righteous, It shall be well with them) it shall be well with us that believe. This our Apostle hints in the Context, when he exhorts the Thessalonians not to be shaken in mind. As we flee to Prayer for succour against such storms, so Faith is the hand of Prayer to lay hold and climb up into God's lap. And to cherish our Faith, and comfort thereby, the Apostle tells us in the Text and Context, that if, do the good party what they can, Apostasy and Antichristian impletie rise yet higher and higher, come the worst that can come, it shall not be long after ere Christ come. Acerbissima pati possumus, modo brevissima. We may endure sharp things, if short. If nothing else can take down the high appearance of Apostates and Antichrists, Christ's appearance shall. Then is their total ruin, and our perpetual restauration; and to triumph on earth (for a time) afore the Ultimate Glory; as we have it elsewhere. That as when nothing would restrain several rebellions of the Israelites about to stone Moses, Aaron, and other good men among them, The glory of the Lord appeared upon the Tabernacle, and awed and hushed all: so shall it be in this. Therefore with Faith, and Hope, and personal purity, wait. Cannot we watch with Christ one hour? Blessed are all they that stand ready waiting for him with their loins girt. Amen.  
FINIS.