Plain Dealing, OR THE CAUSE and CURE OF THE Present Evils of the Times. Wherein you have set forth, 1 The dreadful descension of the Devil. 2 His direful Wrath. 3 The woeful Woe to the wicked world. 4 The Mystery of all. 5 The History and Computation of Times devolving all upon this Age, and downward. 6 The Art of resisting Temptations, in this hour of Temptation. In a Sermon before John Kendrick Lord Mayor of London, upon the Lord's Day after the Great Eclipse (as the Astrologers would have had it.) Upon occasion whereof, something was spoken touching Astrology. By Dr. NATH. HOMES. London, Printed for R. I. and are to be sold by Anthony Williamson at the Queen's Arms in Pauls-Church-yard, near the West-end 1652. To the Right Honourable JOHN KENDRICK, Lord Mayor of London, and the Right Worshipful the Aldermen, Recorder, and Sheriffs thereof. Right Honourable, and highly respected. THis Piece is yours by a double right, I As Agents occasioning the discourse; 2 As Patients, Co-suffering in the cause. If I have not pleased all men, I have escaped a * Luke 6.26. Woe unto you when all men speak well of you for so did their fathers to the false Prophets. Woe. If truth hath offended any, it is their woe, they are not sons of truth. It is my Idiom and Genius to be downright, and in the public place to fear no man on earth. If I have thereby the fewer Patrons, yet have I the more peace. The world may say, I am therein less a Politician, but the Word * Jer. 9.3. Valiant for the truth. saith I am less a Coward, and the more a Christian. The present tempers of men (I confess) can hardly bear freedom of * Eò ven●● est ut nec vitia pati possumus nec remedit Liv. speech. And I am justly quits with them, for I cannot bear with their sins. For it is my RIGHT, if England be a Free-Commonwealth, for me a public member thereof, freely to speak against the Common-evils, in behalf of the Common-good: There is need enough. For, being an age of War, we would learn one posture, AS YE WERE. I know of no sins in the old Edition of the Kingdom, but are in the New, of the Commonwealth, and * Before men sinned by frailty in practice, Now by impiety of principles. The foolish Virgins had no oil in their vessels, that is, they had lost their principles. bolder; with this Addition (to make us grow old in vice) a confused decrying of Legalities, that should bind us, Magistracies that should force us, and Ministryes that should persuade us to be better. I confess there may be emendations in all, but their indistinctnesse of speech, and their reproaching the whole, make me fear they aim not so well. And when all the fence is down, than the Commonweal may soon become a Common of all confusion. They are sick of any thing that hinders them from turning any thing, only of their own faults they are not sick. They pretend humility to make others low but it is that they might seem great; And plead, it is against their consciences to pay duties to whom due, but it is, that they might be rich for nothing, whiles their Preservers become poor for their labours. But you, Noble Senators, of this goodly famous City, notwithstanding these discouragements, whiles ye are in being, up and be doing what is your duty to do. Act within your spheres to the utmost * Sinatura, multò magis gratia agit ad extremum virium. of your power, for God and the common good, so you shall have your share. And at the worst, it shall be more honour & comfort to you to perish by doing your duties, then to perish for the neglect of them. Hold your own right, whiles yours, and look to the maintenance of the Ministers, your friends, in this City, who may plead with God and men for you (for that should seem is left to you, while others take care of the Country.) Part with what you will of your own, and let your Ministers be impoverished from their places, and from you: ye shall have never the more thanks, from them that love to keep it in their own pockets. They will still, suppose gain to be godliness * Tim 6.5 Perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain, is godliness. and to be their piety in that way, to save their profit, till they be really taught that modesty, not to run before the Supreme Authority; and that prudence, not to shift off an old garment, till a new one be provided. But seeing they would seem to be so conscientious, let them give me leave to put one case of Conscience to them, Whether the Maintenance of Magistracy and Ministry be any private man's own, by the Laws of God, or man? If not, whether they can be in any show, just and righteous dealing men, that withhold it as their own? Surely it is no more their own, than the common air and water is their own. For nor they, nor their forefathers ever bough it, or their Predecessors sold it. God from the beginning settled Tribute to the Magistrate; and in the New Testament, paid and commanded to be paid by Christ himself. And the Apostle Rom. 13.6. gives a reason. And the Tenth was called Gods own, to maintain the Table of the Lord, * That is public charges for public worship, and necessaries about it. the Table of the Minister, and the Table of the poor. Therefore were the Deacons chosen to look to those Tables (in the plural) Act. 6.2, 3. These of Tribute and Tenth have been seconded with positive humane Laws in all ages. And the Civil Law saith, (that the Advowson of a Ministers Maintenance, is in Nubibus, to express it is not any private man's right to withhold it. And semel dicatum Deo non est ad humanos usus transferendum. So that in all bargains of sale, or purchase of Lands, there was but about eight parts, or eight and half really bought and sold, the rest being exempted, as not saleable, but must be paid to the uses aforesaid, whosoever possesseth the estate. I plead not for Tithes to the Minister, much less for Tithes in kind, that great inconvenience in a State. But I say, and all godly men that are learned men indeed, do know, that I assert the grand, divine equitable Truth, that the Tenth is due to God, for the Tables aforesaid. It were better if men were so good, to maintain Ministers by voluntary conscientious contributions. But whiles the Corinthians neglect Paul in that way, he presseth upon them the Divine Law, as still a Gospel equity, 1 Cor. 9 And for us (that I may not seem impertinent) the Generality is divided into two parts. The one, make it a piece of conscience to pay nothing to the Minister. The other, will rather give money they may have no Minister. Instances there are at hand, and at hand, plain enough, and near enough. Therefore if it be useful for a State (to speak in the lowest key) that the Gospel be preached, whereby men may be preached into their duties in that state, that it be not swallowed of Barbarism, than its Equity a State-maintenance should be settled for that end, which may not depend upon the humours of uncertain men: Till that be, the people either make the Minister nothing, annihilating him out of his duty; or makes him all things they would have him to be; muzzeled, that he declare not the whole truth; or a flatterer in doctrine; or a profaner of the Seals, prostituting them to men of a lewd life And there is the same reason in the other predicament of power. In making Magistracy not only a heavy labour, a continual watching, a weighty trust, an object of many affronts, and the hazard of many damages and dangers; but besides all, a vast charge (impar homini, impari oneri) too much for that man; Ye cause the goodly fruitful Vines and Olive trees, (men of parts and piety) necessitatedly to refuse the office, or purchase that the office refuse them, and the Bramble to take it, a spreading thriving bush, but a Bramble. He is Briareus, he hath hands, power enough, but he is not Argus, he hath not eyes enough, or not good enough. And therefore in this also, is as equal an Equity, that there should be a State-pay for a State service. If so, in the higher Region, of Lord-Keeper, Lord chief Justices, etc. and in the lower, of Captains, Lieutenants, and Sergeants then in the median of Cities, and Corporations. So you shall make good men great, and may expect great good to be done by them. But I fear, by this time I weary you. Pardon me; it is my use to make my Epistles of things useful, not of compliments, which former I believe are more acceptable to you that are men of business, and reaalities. However, I may sooner weary myself, and the obsequious Reader, then wean this age from their own ways. Therefore I shall close with a request to our God, The Lord, that is the Alwise, , and All-merciful Governor of all things, encourage, direct, and protect you, and your friends, his faithful Ministers, is the prayer of your faithful Servant in the Lord Christ, Nath. Homes. From my Study at Mary Staynings London Ap 29. 1652 THE Cause and Cure of the present Evils of the Times. CHAP. I. The Devil is come down on earth in great wrath. A woe upon it. What that woe. To whom that woe. And why now. Ut Medicina corporalis duae sunt parts, quarum prior a git de morbis, alterz verò de remediis; ita admodum conveniens mihi videtur, spiritualem etiam Medicinā partiri in Doctrinam de spiritualibus hominis morbis, & doctrinam de spiritualium morborum remediis, & sicut prior pars Medicinae corporalis vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, posterior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita Theologiae quoque, etc. Keckerm. Syst. Theol. l. 2. c. 1. THE just parts of a Physician, whether Corporall or Spiritual, are, Disease-discovering, and Diseasecuring. Having in other Treatises limbned forth the particular evils of times, and the distinct times of those evils, I could not but in justice think it suitable and seasonable to lay forth their general Cause, and Cure. The 12. of Rev. v. 12. holds forth, that the woe to the world, in the age, with which this place doth synchronise, is from a particular special permission, if not a Commission the Devil hath from above, to act among the Terrae filios, the sons of the world below: Woe to the inhabitants of the Earth, and of the Sea, for the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. It's not express what this w●e is here; But it is enough to say, the Devil is come down in great wrath. A Devil permitted, will play the Devil to the utmost he can, to make men sin, and so to bring them to ruin. But why is the Devil come down NOW to the inhabitants of the earth? Because there was no place found any more for him in Heaven, but was cast cut into the earth, v. 8, 9 He was cast out of Heaven in the beginning of the world, once for all, for his first transgression. Judas v. 6. The Angels which kept not their first estate, but left their own habitation, the Lord hath reserved in everlasting chains under darkness, unto the judgement of the great day, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness to be reserved unto judgement. Out of both which places observe, that first the devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarily sinned in Heaven. A deep it is to conceive how sin came first into Angels. That one great Angel (now Beelzebub) did first fall, and then drew after him the rest, is like enough. But the question yet remains how the first sin came into that Angel, seeing there was no defect within, nor any without: I must first say, That sin is a privation, or obliquity; No effect, but a defect, and therefore we are not to trouble ourselves to inquire after any proper & efficient cause. God cannot be a deficient cause, because there can be no defect in him. And therefore the defect must be in the Angel, who without motion from within, or any temptation from without, fell from his estate, and Job. 8.44. abode not in the truth, The phrase is (in that of Judas v. 6.) he left his habitation, voluntarily and maliciously left, it because he would leave it. Cap●l of Tentat. part. 1. Chap. 1. They kept not their estate at the beginning, (Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but wilfully left their own habitation) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 That puniotorily and compulsively by the Lord's justice, they were put into chains of darkness, not of utter restraint. For by permission the Devil was a liar and murderer from the beginning, Joh. 8.44. spoken in allusion to his acting upon Eve, and Cain. And ever since he goes about, more or less, like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. But there are some special let lose of Satan (in opposition, no doubt to some more restraint with which God sometimes narrowlier limits him) as to try a righteous Job; to seduce a wicked obstinate Ahab; and to deceive the Nations, Gog and Magog into a battle to their own ruin, Rev. 16.13, 14. etc. Rev. 20.7, 8. Just so in this 12. of Rev. v. 12. is signified some more particular permission, mission, and commission granted by Divine justice to the Devil, to assault the inhabitants of the Earth and Sea. And why NOW WOE to those Inhabitants, more than at all other times, wherein the Devil was abroad in the world doing mischief? but because now upon the said grant he should do more execution upon the wilful, unwary wicked, and the willingly, easily deceived hypocrites! And why NOW hath the Devil GREAT WRATH, seeing he was never less angry, then as a Devil, nor mildlier wrath, then with the sinning against the Holy Ghost, which is the proper sin of the Devil; but to signify that now having more liberty to work, he would more wreak his wrath, and effect his fury to cause evil doubly, in this short time remaining, ere he be cut short! Which, with a smooth current carries us into a second search, viz. when this NOW is; to what time after John's time (for this is a branch of future things, Rev. 4.1.) it doth relate. The Devil was always since he was first outed out of Heaven, a Devil, and always angry and wroth, since he was a Devil; and since both, always abroad in the world, more or less, to vent his wrath, as we have heard. But now he is come down, and he hath great wrath because he hath but a short time; His time was not always short. In Christ's time, and after that, when there should precede, as Prognostics of his next coming, That many should come in his name, saying they are Christ, deceiving many, That there should be Wars, and rumours of Wars; yet though all those things come to pass, the END IS NOT YET, Matth. 24.3, 4, 5, 6. And the rising of Nation against Nation, and Kingdom against Kingdom; together with famines, pestilences, and earthquakes in divers places, all those things are but the BEGINNING of sorrow, vers. 7, 8. And in Paul's time, it is averred by him, that the day of Christ was not then at hand, though some would shake them in their minds so to think, partly by a pretended Spirit of Prophecy, partly by a Traditional Word, and partly by fictitious Epistles under the name of some Apostle, 2 Thess. 2.2, 3. The Church universally, and separately considered as an Idea, is a Mother, but considered in relation to the several persons begotten in her, she hath an Offspring, with which she is said to travel, and bring forth to God, Ezek 16. to v. 21. and Chap. 23. v. 4. Esa. 54. Hos. 2. v. 4, 5. The Allegory therefore in this part is not to be wrested, to separate the mother from her offspring, which yet otherwise may grow together into one and the same Church. Kimchi on Hos. 2. v. 2, 3. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs of Travel are sore persecution. Esa. 66.7. Chald on the place. Jer. 30 6, 7. Matth 24.8, 9 Mar. 13.8. The seven headed, ten horned Dragon, is the Roman heathen Empire, bu●●d on seven hills, ruled by seven sorts of Governments over ten Kingdoms, which should arise in the time of the last head, to which they grew, as the Angel interprets it, Rev. 17. The Man-child is Mystical Christ, that is Christ form in his Members; the Son, not of Mary, but of the Church, Gal. 9.19. So that this is not Christ verily, but as suitable to typical expressions, Christ Analogically, who was to rule the Nations with an iron Sceptre; That is, authority being obtained by the sword of war over them, that are not Citizens but enemies, Psal. 2.9. out of which, that in Rev. 19 v. 15. compare carefully Rev. 2.16. The- catching up the child unto God, and to his Throne, by the figure Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intent, That the child was catched up into the Throne of God; that is, up to the Roman Empire, where he should rule the Nations with Authority. This interpretation is plain by Rom. 13.1. Psal. 82. v. 1. and v. 6. even as they are said to sit in Moses chair, who teach the Doctrine of Moses, so are they said to be in the Throne of God, who are his Vicegerents in Rule upon earth. So that when it is said, the child of the Apostolic Church was caught up to God, or received up into the Throne of God, it is all one as to be lifted up to that Excellency, as HE may sit, as it were with God, which I say is meant of Regal advancement. And this was then fulfilled, when as Christians bore the sway under Constantine the Great, and his successors, the Dragon of Roman Heathenish Emperialty being thrown down. That the Womna in travel with her child were safe, and escaped the Dragon's lying in wait, it was by the help and secure of Michael, who sought, conquered, and cast down the Dragon from Heaven into the earth, whereby the Woman's Son was not only safe, but was lifted up to that Throne, and she herself departed into the wilderness. This Michael was not, I suppose, Christ himself, but (as in Dan. Chap. 10. v. 13.) the chiefest of the chief Princes or seven Angels, who is said, (Dan 12.1.) to stand for the children of God, according to the office of Angels, Heb. 1.14. But Michael fought not alone, but took with him partly the Martyrs, overcoming Heathenism, and advancing Christianity above it by courageous suffering, as is plain in v. 11. partly the Professors and Confessors of Christianity, either convincing their persecutors, or adhering to Christian Constantius the Emperor (father of Constantine the great) in whose Court they were cherished and animated in their Profession, and thereby prepared in their spirits to join with Constantine the Great his son (anon succeeding Constantius deceasing) and to fight down the wicked Colleague-Emperors, though the Devils stood with those Tyrants as much, as they could. For the Dragon and his Angels were the Devil, and the Roman Tyrants, and their Ministers which worshipped them, who were cast out, when they were thrown down from the top of their Divinity (the Romans admiring their Diabolical worship, adoring and worshipping the Devil instead of worshipping of God) and prostrate to the very bottom of execration and contempt. Parallel to Exod, 12.12. Num. 33.4. where God executed judgement upon the gods of the Egyptians. So here the Devil the Dragon, and his Angels that deceived the whole world, that is, persuaded them to Idolatty, and hitherto possessed the Roman Empire, were cast out into the earth. For which a song of praise vers. 10, 11. But woe to the earth and the sea, for now in special the Devil is resident with the inhabitants thereof, and with great wrath, vers. 12.13. For the Roman Eagle (being the Ensign of that Empire) with his two great Wings, his two Cealars of that Empire, parted into the East and West, carrying the Woman into her eremitical middle condition in the wilderness (like that of the Israelites wand'ring in the wilderness from their departure out of Egypt into Canean, safe indeed from the fury of that red Dragon, as of Pharaoh, but not yet come to that glory, as it were, the possession of Canaan, and so in a better state than the servitude of that Ethnic Roman Tyranny, like that of Egypt; having now by the leave of Christian Princes, liberty to worship Christ freely, as the Israelites had in the wilderness; but no less unhappy by manifold Apostasies, than Israel in the wilderness by the Calf: Baal-peor, Korah, Balaam, in their two and forty mansions (Num. 33) answering to two and forty mouths here) I say the two Wings of the Eagle carrying the Woman into the wilderness, The Dragon or Serpent cast out of his mouth water, as a flood, to carry her away, vers. 14, 15. that is, wicked opinions and blasphemies, as Arianisme, which had almost drowned the Christian Church; For this Exposition of water out of the mouth, see Prov. 18.4. Psal. 78.2. Matth. 13.35. Prov. 15.28. And the Eccles. H●st. of the time here meant. Med. & Alii. The truth is, that we are distinctly brought down by the synopsis and survey of things in this 12. Chap. of Revelat. to the special time of Satan's coming down, of his great Wrath, and of the Woe thereby. The Woman, vers. 1. is mystically the Christian Church. The Son or Man-child, vers. 5. is Mystical Christ, form in the succession of his particular members meet to rule in his stead, or as his Deputies, the earth with a rod of iron, being caught up to God, and to his Throne, that is as (magistratical) Gods, into the Throne of God's power, deputed unto Magistrates, instead of Heathen and Antichristian Emperors, Kings, and Princes. The Woman's Travel for this, with great pain to be delivered, for that end, vers. 2. was in the times of the ten persecutions, at which time the great red Dragon, Pharaoh the second (as the Prophet calls the first Pharach, for his persecuting the children of Israel) I say, Pharach the second, the bloody persecuting Empire of Rome, sought to devour that birth of that Woman for the space of the ten Persecutions, which continued, for above three hundred years after Christ. Her flying into the wilderness, vers. 6. after that she had brought forth her said Son, and nursed him up, and educated him to the time of ripe age, that he was catcht up into that Throne of God, signifies a middle state of the Church, viz. that as the Church was not yet settled in the Canon of the Great restauration (yet to come) so neither was it in an Egypt of Heathen Romish savage persecution, for the space of one thousand two hundred and sixty years. These one thousand two hundred and sixty years may be computed several ways according to several rises, yet still perioding with some notable event, preparing for the great revolution (as instances have been given in other Treatises, and more might be laid to the heap, since the subduing of Scotland, and Ireland, and the Achievements in France, An. Dom. 1651. which differs but a day, as Chronologers speak from 1650) but the Grant Account here must be, * Anno post Christum 410. Roma vietrix & Domina orbis, ab Alarico Gothorum rege capta & direpta (Socrat. l. 7. c. 10.) A quo tempore authoritate ejus plurimum imminutâ, ipsa exposita est pari deinceps praedae, atque direptioni, Vandalis, Herulis, Longobardis, aliisque Germaniae Gentibus, quae in Italia, Gallia, Hispania, & Britannia excitarunt diversa regna. Ab hac imperii Romani inclinatione, sublaio jam e medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paulus Apostolus 2 Thess. 2. oidiendum esse innuit tempas filii perditionis, Recte. ergo híc initium figitur 42. Mensium Angelicorum regnì Bestiae Septicipitis (Apocal. 13.) & decemcornis, porestatem maguam a Draco ne mutuantis, & horribiles contra Deum blasphemias eructantis, hoc est papatus Romani, etc. Eli Reus Leorin, Isagog Histo de Insant Autich. Ad An. 410. as some great learned men compute, from the time that the sevenheaded, ten-horned Beast (Rev. 13.1, 2.3, 4, 5.) insinuated himself into that Throne of God afore mentioned sitting there as God (2 Thess. 2.4.) showing himself that he is God. There sitting in that aforesaid Throne, as pretendedly assuming to himself that Sonship (above named) but indeed an Hermaphroditian Bastard; I mean a Mongrel compound of Imperial and Papal power, basely begotten by Arrogancy and Hypocrisy upon the superstitious slavish multitude, when the true father was bedridden; I mean the Roman Emperialty was exceeding low, which was about an hundred years after that Trueborn Man-child (spoken of afore) was first caught up into the said Throne of God. For about three hundred and twelve, Constantine the Great sat on one part of that Throne, after that on the whole, and after him his successors (professing Christianity) in great splendour, till about four hundred and ten. At which time the Roman Emperialty being first brought very low by the Alaricus King of the Goths, and by and by lower by the Vandals, etc. the Papal power began to endeavour to sit in that Throne; for 'tis express, Rev. 13.5. that to the Sevenheaded, Ten-horned Beast, was given power to continue or do, two and forty months, which two and forty months' solary, are all one with one thousand two hundred and sixty days, which is the time of the Woman's being in the wilderness. Now after the Woman was in the wilderness, the Dragon's wrath extended thitherto, and when he could not prevail by War (verf. 6, and 7.) He cast out of his mouth water, as a flood after her, that he might cause her to be carried away of the flood, (verf. 14. and 15.) That is, the waters of corrupt words, opinions, and blasphemies, as formerly in Arianisme, etc. most filthily corrupting men's manners, and pudling their conversation, so now in Socinianism, etc. Which state of things in the wilderness two and forty months, or one thousand two hundred and sixty days (i.e. years) period at the beginning of the Great restauration. Then is Satan's time cut short off; Then he is bound, Revel. 20.2, 3. Then he is restrained from DECEIVING the Nations, in the same vers. 3. By all which it appears that towards the latter end of those one thousand two hundred and sixty years, a little before Satan's binding, even when he himself knew his time was short, was it, that he had such great wrath, and that because he knew his time was short; even as Peter tells, 2 Pet. 3.3, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last of days; he saith not, as other Apostles; of things farther off, the end, in the last days, but in the LAST OF DAYS shall men rise to that height of wicked walking after their own lusts, as to scoff at God and the Scriptures, saying, Where is the promise of his coming, etc. So that now, at this present time, and downward till the restauration radiate a dawning, is this Woe, this coming down of the Devil, with his great wrath, as these unparallelled impious times do too much give testimony. Even as Judas vers. 14. to 20. applies it out of enoch's and the Apostles Prophecies, that when the Lord is about to come with ten thousands of his Saints to execute judgement, the sons of men shall be murmurers, complainers, walking after their own lusts, speaking great swell, mockers, walking after their own ungodly lusts, pretending to be severed from other men, as under some notion of I know not what kind of Spirit, and of having the Spirit, but are most abominably sensual, whiles they walk after their own UNGODLY lusts. But the next inquiry is, to whom this Woe belongs? what is meant by the Inhabitants of the earth and sea? For all men, good and bad inhabit there, and Beasts and Fishes are not the object of Satan's wrath. Answ. This is spoken by way of distinction from the state of mystical Heaven, the holy Church, the sincere Believers, for they are bid to rejoice in this very same verse, Rev. 12.12. Rejoice ye Heavens, and ye that DWELL in them. The impieties and calamities of the earth may obliquely glance a darkness upon some particular Comforts of the Heavenly holy ones; but it hastens their general joy and felicity. When the sins of the Inhabitants of the earth, that is, of the grosser wicked, openly profane, dirty Imps, Earthly wretches, whether named Christians or not; And of the Inhabitants of the sea, that is, of cunningly counterfeiting hypocrites, under a vizard of a kind of Religious profession, and of both these, whether they be the Secular men of earthly Civil employments, or are Ecclesiastical, having to do with Doctrines, and Church administrations (oft signified by waters, as Churches like Islands are, or should be severed from the gross world) * Pareus out of Brightman, hath it thus, Consentit Brightmannus Incolas terrae esse quosvis improbos, Christianismum ficte profitentes, regui Antichristiani incolas. Maris verò incolas facit Ecclesiasticos qui turbidam, salsuginosam, & amtram doctrinam suis fucatis Christianis propinant, quae quidem ad hypocrisin eos efformat, sed viscera tandem Corrodit, animosque perdit. So Pareus. And Brightman himself saith thus. From hence may this metaphorical signification of these words be confirmed, that if earth should be taken properly, the Devil should be alike troublesome to all the Saints, who dwell in common together with the wicked. Besides, who are the Inhabitants of the Sea, but men? For the D evil doth not spit out his spiteful poison upon Whales, and great Seas. Good men also, and bade dwell together in common in the Isles, as well as in the firm land. Thus then distinguish them, That the Inhabitants of the earth, are very wicked company, either of Heathen, or Christians, who have only a painted show of Religion; but the inhabitants of the sea, are the Clergymen, as they call them, who set abroach gross, troubled, brackish, and sourish doctrine, to their counterfeit Christians, which doth rather bring barrenness of godliness to the hearers, and gnaw their entrails, then quench their thirst, or yield any other good fruit. The Devil being now stripped of his power of hurting the true Saints, should toss these men up and down, with all manner of whirling tempests. I say, when these men's sins are ripe, than God's judgements are ripe, and the ruin of them is the raising of the Church. When Dagon falls before the Ark, the Ark is delivered. When the Amorites sins are full, Israel is possessed of Canaan. But the mean while, there is a great spring of wickedness, more darkness than light generally: For the Prince of darkness is here, and casts out of his mouth much water, which (if it drowns not the Woman) makes the wild trees, and weedy plants to fructify amain. CHAP. II. The mystery of Satan's wrathful passion now against the world; and of God's just permission of him and it. SUrely after all this unfolding, we cannot but perceive that the core of the cause of the cursed corruptions of the present times, and of like further woe to the world for future, is Satan's powerful presence by special permission, toact great wickednesses in, and upon it, according to his great wrath in that short time yet remaining for him to prevail here. For why is it said, he hath great wrath? and why is a woe pronounced, if he will not, or cannot work according to that wrath? If you will have it shortlier, than thus. The world is now extreme lose, because Satan is extraordinarily let lose. The Prince of the world (Joh. 12.31.) now in special rules the world of worldly men: The Spirit, Prince of the air (Ephes. 2.2.) now more powerfully poisons the spirits of men. But why (you will say) is Satan thus angry with man, and more NOW in this age, and downward, whiles his time lasts? Surely the defection of Beelzebub in Heaven at first, with his faction of Angels was, because man was so fare exalted above him. MAN was a body, and yet having a soul, as an Angelical spirit (a double capacity above Angels to partake of all bliss) was so form of both into one person, as that he is said to be made in the image and likeness of God, Gen. 1.27. (which was never said of Angels) and in the image and likeness of God in the triplicity of modalities and dispensations of himself, as Father, son, and Holy Ghost. Let us, saith God in that first of Gen. 26. make man in OUR Image, after OUR Likeness, having said before, God (Elehim) in the plural, Created (Bara) in the singular, Gen. 1.1. and mentioning distinctly in the second and third verses, etc. God the Father, and the Holy Ghost, saying, the Spirit of God moved upon the waters; and God said, Let there be light, etc. which had in the sound of words an hint of making man not only the Son of God (in some sense) as Luke 3. last Adam is called, but of making him like the only Son of God, as after Christ took the nature of Man, and not of Angels, Heb. 2. Angels being termed God's Ministers, that is servants, Heb. 1.7. yea, whiles man is made Lord of all, Gen. 1.26. the Angels were to be servants unto man, Heb. Heb. 1.14. as they saw by their employment from the beginning of the world. Besides, Adam in all his glory, must have a wife, a second-selfe, form out of himself, as a propagatrix of Mankind, as a good, without which it was not good for man, then all-happy man, to be, Gen. 2. Angels being stinted in their own number, and comforts too, and in their own single persons, which Conjugals' and Propagative became an opportunity of a Prophecy (Gen. 3.) and a performance of the birth of Christ out of man's loins, and in opposition to the Devil to overthrow him, Gen. 3. And as a Seal to all this, he had the Tree of life (a type of Christ) to be continually in his eye. All which might well make the most sagacious Angel (especially afore his fall) suspect, that man's nature in time should be united to the Godhead, in the person of Christ, and so man at last to become fare above him in complete happiness, and thereby cause him in wrath against God, as neglecting him, to revolt from God in heaven. And to be revenged on man (whom he so direfully emulated) he effectually tempted him to fall also. Since when, hearing articulatly in the word, Gen. 3. etc. to the end of the Revelation, that all those should be, and saw all save the last come to pass, hath ever since been wroth, opposing all he could, upon all opportunities man's welfare (as we heard afore.) But now the time being near that the last also must be fulfilled, man must be restored to his Adam-ship, his pristine perfection, and original happiness in a larger and better Paradise, on Earth, and in Heaven (as may be seen in another Treatise.) SATAN hath (saith that twelfth of Revel. 12.) great wrath, and the rather, because the time is short, ere it be done, and so his time is short to bestir him to endeavour it be undone. So his anger is now doubled; First, That man through Christ must be completely happy. Secondly, That he hath so little time to hinder it, ere he himself be complete in Torment; his sin being the sin, not of Atheism, the Devil is no Atheist, Jam. 2.19. But of the sin against the Holy Ghost, malicing God's goodness, Christ's Mediatorship, the truth of the Word, and the salvation of man, of which he hath been fully convinced (and by him partly confessed in the Gospel) touching their truth and excellency, and hinted in that 12. of Revel. 12. That HE KNEW his time was short, and therefore knew the rest, (why, & wherein it was short) I say, fully convinced by the Holy Ghost in the Word, though the Holy Ghost in its effects was never in him savingly infused or inherent, even as it was not in those men that sinned that sin, Mat. 12.24. to 33. CHAP. III. BUt why (may some ask) seeing Satan is so maliciously wroth, as hath been said, would God permit him to come down among the Inhabitants of the world, and especially NOW towards the approaching of the great restitution of all things, as hath been showed? 1. He doth it in justice upon wicked men, whether open, or hypocrites, even as he did upon Ahab and Saul, and that with a double justice, one on the soul, the other on the body also. That as they loved not the truth in the mouths of the truth, were therefore justly left to be seduced in soul by Satan, and their persons to go, and to be slain in war, because they would not receive warning by that truth; so the Lord in justice deals with the wicked of the world in this interval of Satan's coming down upon the earth. Paul tells us, as relating to this space of time, 2 Thess. 2.9, 10, 11, 12. That that wicked one, the son of perdition shall come after, or according to the WORKING of SATAN, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved. And for this cause God shall SEND them strong DELUSION, that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness. To which St. John adds that in Revel. 16.13.14. with Chap. 19 v. 19.20, 21. To complete the Narrative of the destruction of soul and body of such wicked ones. And I saw three unclean spirits, like frogs, come out of the Dragon, and the Beast, and the false Prophet, for they are the spirits of Devils, working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battle to the great day of God Almighty. And I saw the Beast, and the Kings of the earth, and their Armies gathered together, to make war against him, that sat on the Horse, and against his Army; and the Beast was taken, and with him the false Prophet, and cast into the lake of fire, etc. and the remnant were slain with the sword. So that the justice of God is most righteously executed upon the said wicked, both on soul and body; as Pareus well coucheth the matter together in a few words, on that sentence. The Devil hath descended unto you, saith he, Nunquam quidem non grassatus est in mundo Satan, etc. i.e. There was never a time indeed, wherein the Devil did not assault, rob, and spoil the world, being once thrust down from Heaven. But this commination is Prophetical concerning his imminent machinations, with which, sometime after, he should bring to destruction all the inhabitants of the world, that had been by Antichrist made mad with superstition. Which words will comprehend the state of the said time, if we take the word Antichrist, as signifying all against Christ, and Superstition, to signify all that is not according to the pure truth of the Word. For our times, the Interpreter of that Rev. 12.12. shows that great and various are the horrid defections, Apostasies, and Abominations, that should be the dreadful effects of the Devils, coming down all that time. 2 God permits Satan to come down, out of mercy (you will wonder) to the Godly. For the beginning of the Verse doth sufficiently testify that the Lord in his direful providence to the earth of the ungodly, had not the least intent to prejudice the Heaven of the Church of true Saints; for it is express, Rejoice ye Heavens, and ye that dwell therein, which cannot be meant of the Empyrean Heaven above the stars; for the rest of the Song, or Anthem of praise in two former verses is, NOW is come SALVATION, and strength, and the Kingdom of our GOD, and the POWER of his CHRIST, and the Saints overcame the Devil by the BLOOD of the LAMB, and by the WORD. Where it is manifest that Christ at this time hath a Power, or Kingdom on Earth. The mercy of God to the Saints on Earth in this unlikely looking providence is; 1 The manifestation of his might, power, and prudence to preserve, as in a Goshen, his true Israelites whiles the Egyptian world round about is filled with plagues. Herein his Providence exceeds his Creation, that he maintains a glory amidst hellish oppositions, and keeps alive sparks in the midst of a Sea. 2. That the Saints might have their desires, faith and hope, etc. after a blessed trial, gloriously fulfilled. For Satan with this his great wrath, doth but pull down the old house of the wicked world about his own ears, breaking the parts thereof all to pieces; whereupon God the great Landlord removes the rubbish, burns the rotten timber, and begins to build New Jerusalem. CHAP. IV. Men must not be mistaken, as if there were no such thing, as the Devils coming now down upon the earth, by special permission. THe first Coro'dary upon the Premises is, that the Prophecy (afore opened) clearly and mainly relating to these times, our first prudence can be no less then to perceive the performance. If Satan be now come down, then legite vestigia, read his footsteps, and be afraid to tread in them towards his den, as the creatures were of that of the Lion, giving this reason,— Quia me vestigia terrent, Omnia te adversum spectantia, nulla retrorsum.— That is, I dare not trach other beasts that have come near thee, because the print of their feet make met afraid, for all their footsteps are towards thee, I see no sign of any returning. An apt Simile to the thing in hand; Of many closing with Satan, few return. Therefore if Satan be now greatly wroth, oblerve what it works. If a present Woe among the inhabitants of continent, and ISLANDS (the Sea cannot guard from Devil and sin) discern how it seizeth on the unsound. See all these, as they come to pass on others, before ye feel them fall upon yourselves. Happy (saith the Proverb) are they, whom other men's harms make to beware— Paries cum proximus ardet, Tunc tua res agitur— When thy neighbour's house is on fire, it is time for thee to look to thine. Satan's coming down in wrath, is the cause of Temptations; but our yielding is the cause of Transgressing, and transgression (unrepented of) the cause of destruction, viz. in the crowd of the conquered, we are confounded to give the Saints the victory and vicissitude, in our places at the great and glorious RESTITUTION OF ALL THINGS, as it is called Act. 3.21. making our condition, like the man at the siege of Samaria, who for his unbelief, and blaspheming against God's deliverance, was trampled under foot to death, and lived not to enjoy the mercy. Or like the rebellious Israelites, that lived to come near Caenaan, but entered not in. Foreseeing, is forewarning, forewarning, fore-arming. Christ by his Angel unto John, gave us this prediction, not to prejudice our diligence, but to put us upon prevention of these evils, as to ourselves, (as we shall hear more after.) And therefore our duty is with both eyes, widely opened, to see this coming down, this Woe, this great wrath of the Devil, in the Efficacies thereof, of which in the next Chapter. CHAP. V The EFFICACIES (as they are called in the Greek 2 Thess. 2.) of Satan's COMING DOWN, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. v. 11. ) WOE, and WRATH, gathered from the System of the Chapter, viz. Rev. 12. V 12. To down with Christian MAGISTRACY, and to dim Gospel MINISTRY. THe Efficacies of Satan's Coming, Woe, and Wrath, in this age, may be found out Partly By the System of that Chapter. Partly By the Synchronisme of things in times. The System or method of this 12. Chap. of the Revelation, holds forth two dangerous evils, with which our present age is much infected, and likely (unless prevented) to be much infested, viz. a design To lay low Christian Magistracy, and Gospel Ministry. The endeavouring of which two are, the Mystery; (For all Antichristianisme is a mystery, 2 Thes. 2.) Of Church and State levelling, I mean the levelling of Church and State. And indeed as these two go hand in hand in doing (whiles they stand, and stand in stead) that Ministry laying the foundation of Magistracy in the consciences of men (Rom. 13.1. etc.) And this Magistracy being as walls about the Ministry (as their duty is hinted, 1 Tim. 2.2. (So also in suffering. These joynt-doers, shall be sure to be Co-sufferers (as the Woe of the two GENTIL WITNESSES, Rev. 11.) These two being impediments to the Devil's Kingdom, and the pleasing lusts of his vassals (the Magistrate in the conversation of men, the Minister in the consciences of men, they fall under the extreme hate of that King of the bottomless pit, and his Vassals, walking in his depths. And therefore it is in their hearts (no matter what their words are) to bring into contempt all religious Regiment, lest it cast down their licentious liberty, cried up by them as a God, but is indeed a kind of Devil. These two Sinne-leading evils, are more than hinted, in this 12. of Revel. The first touching pulling down Christian Magistracy, in Vers. 5. When the woman had brought forth a man-child to rule the Nations with a ROD of IRON, who for that end was accordingly taken up into the THRONE of GOD. The Woman thereupon v. 6. flies into the wilderness, and the Dragon, verse 7. with his Angel's war against Michael and his Angels (as was before expounded.) This same thing in v. 13. is repeated, and enlarged, viz. When the Dragon saw that he was cast out to the earth (the man-child being in the Throne) he persecuted the Woman THAT, meaning, FOR THAT, she brought forth that Man-child to that effect, and issue, as is above expressed and explained. 2 Touching dimming and darkening Gospel Ministry, it is sufficiently plain, verse 15. viz. That after the Dragon was cast out, and that the Woman had wings given her to fly away, and a place provided for her to rest in, than the Serpent cast out WATERS out of his mouth as a flood, after the Woman, to cause her to be carried away of the flood. Which Waters and Flood, was above demonstrated to signify the wicked opinions, blasphemies, and reproachful speeches that are vomited out against the Truth, and the Propagators thereof. Which at first began, anon after Constantinus M. his death, and ever since succeeded and flowed along the earth, ascending to a great deep, not without some torrent of persecution more or less all along. 1 In Arianisme, denying the Deity of Christ. 2 Pelagianism, and Semipelagianisme, denying the freeness and power of Christ's grace. 3 Papism, against the Headship and Kingly office of Christ, as well as against his Prophetical and Priestly, advancing Humane Traditions, Legends, etc. and justification by works. Lastly, in these days, Socinianism (worse than Arianism) Familisme denying the Humanity of Christ, Arianisme affirms Christ to be created in the beginning. Socinianism, That Christ in no respect is ancienter than from his birth by the Virgin Mary. and his real Passion, and Resurrection; Atheism, against the Being of God; Turkish and Jewish Antichristianisme, against the whole notion of Christ, as a Saviour. Antiscripturianisme, against all the Divine word of God; And Levellisme (if I may so speak) opposing the Functions and Offices of Ministers, as Pastors, Teachers, etc. and their peculiar right to administer seals; laying all level and common, that every gifted brother may administer them. And consequently these kind of men fill their eyes with envy, and their mouths with obloquys, and reproaches against the learned, pious, orthodox, able Ministers of the Gospel, calling them in scorn, Priests, Parsons, Black-coats, or any thing that may render them odious in the opinions of men. He that doth not acknowledge these things to be fulfilled in these days, hath no acquaintance with books or men, and to be as without eyes, ears, and common reason. Ob. But say some of these underground Pioners, and open Engineers, that are not yet past all shame, they level not against the things, but against the Ceremonialities of them, as against the Pomp, Dignity, and Majesty of Magistracy, and the Formality, Solemnity, and Superiority of the Ministry, above the people. Sol. 1. To this cunning Objection three Answers will be little enough. 1 If these forenamed Objects of their (confessed) opposition were altogether Tares, yet it seems evident to a piercing eye, that intentionally, or consequentially, in pulling up the Tares, they will endanger the Wheat also. The stalk of the ear of Corn is preserved in several gay-green wrappers, and the kernel is wrapped in divers shining mantles; as the Tree is kept alive with comely bark; and without the glory of blossoms, nor fruits, nor seeds are propagated. Strip the stalk and ear; bark the Tree, beat off the blossoms, and farewel life and profit. The Chieftains of Magistracy in Israel road upon stately beasts in that Judg. 5.10. The Governors of Midian road with glorious Chains, Judg. 8.26. All Nations, Jews, Heathens, Turks, Christians, (as if by a law of nature) did put some signs or ensigns of preeminence on their Rulers and Governors (to which the Scriptures do frequently allude) thereby to dignify as well as distinguish them, well knowing that the popularity (for the general) know not to reverence any thing more than what they see. And for the dignity of the Ministry, God hath in all Ages amply conferred it upon them. Upon the Aaronical, a most sumptuous glory. Upon the Apostolical a world-amazing- miracle-working honour and power. Upon the Teaching Ministry to succeed them to the end of this present world (as Paul calls it) Double honour, I Tim. 5.17. Sol. 2. Again, we Answer, That it is the character of the hypocrisy of these last times, to pretend to piety, and severing from the bran of the gross wicked, and to some spirituality, Jud. vers. 4. v. 19 Yet to speak evil of DIGNITIES, and despise DOMINION; mark it wishly, that these two are joined together that they speaking against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignities, or Glories, they despise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lordship, Government, or Dominion. Corah and his Crew, allowed Moses and Aaron to be of the Tribe of Levi, but in their eminencies to be Magistrate and Minister, conferred upon them by God himself, they cry out, They took too much upon them. I am absolutely against Arbitraries Arrogancies, vain idle Ceremonies in Magistracies or Ministries. But nor I, nor Scripture, nor nature, (from which also Paul argues for order, and in spirituals, 1 Cor. 11.14.) are against a sinne-daunting dress, garb, or port, and a reverential splendour of Dignities (appointed by Scripture) in use in all Ages amongst the civilest of men. Nature itself doth cloth and crown some Plants, Birds, and Animals with a glory, as well as a power above the rest, whence by wise and learned men they are called the Royal, Princely, etc. of Plants, Birds, and Beasts. Sol. 3. Lastly, I answer, that it hath been always the Devil's Artifice in all his Scenes, to bring up the same evils, under several shapes, foul matters, under fair pretences and vizards (2 Cor. 11. v. 3. v. 13.) They say, notwithstanding all they heave and lift against both, that they are not against Magistracy and Ministry. The truth is, they do not know at first their own minds. They perceive not of what spirit they are. When men take a running down the Hill, they cannot assure themselves where to stop their career ad punctum. First, they cried out against the Ministers Gowns; when they off; then next against their black ; when most had altered them; then they decry humane learning, as they call it, and Art in preaching; And now at last, against the function and office of a Minister. So in all likelihood, would they do with Magistracy. First, take away their Majesty, and reverential splendour, and then the Office will be little or nothing in the eyes of men. They will not know their Commander. It was a Divine providence (you will all confess) that cut off the head of Grand Tyranny, and Superstitious Ceremony (at which time if the ordinary Magistracy had not been upheld in their Honour and Dignity, where had we been?) But since that, there hath been ofttimes, much a do (I need not number instances to you the lookers on to your danger) to make millions of men willing to have a Magistracy and Ministry that may stand the common safety instead. If at present they do not openly and professedly strive to pull down these Twins of safety; yet clearly, they cunningly act to whither and starve the splendour, life, and vigour of both. Suppose they lop not the main limbs, nor cleave the body, yet if they dig away the mould, and cut from the roots the feeders, the Tree soon withers, and dies. If you would have the main mystery of their machination, than thus: They would make Magistracy languish by Opposition, viz. against the splendour and verdure thereof, and so make it a Stock-Magistracie, like that King Log, on which the Frogs leapt, for its contemptibleness. And they would null the Ministry, by Apposition, setting up a Mock-Ministry, somewhat of kin to that Wever-Miller-dumb Ministry in the beginning of Queen Elizabeth's days. I say somewhat of kin to them; Because as they could teach no error, being able only to read, as the Bible and books of Homilies; so these are like to teach little truth, because they know little truth, especially in these times, wherein these kinds of men would have all heresies permitted. By such an omnegatherum of all men of elocution (unapproved) to become Preachers, we shall have the true Ancyle of Gospel Ministers (the Divine Palladium and preservation of our Nations from Divine vengeance) lost among these false Ancylia. These Antimagistratical, and Antiministerial men are like Rats and Mice, that gnaw the timber, and walls, and covering of the house, till it fall on their heads, or destroy the place of their own succour. CHAP. VI The Efficacies of Satan's coming down upon the earth, discovered from the Synchronising of things in times, viz. Invincible obstinacy, and lying hypocrisy. THus of the Efficacies of Satan since his coming down upon the earth, discovered from the System of the Chapter. 1 Demonology. 2 A Sermon before Thom. Andrews then Lord Maior. 3 A Sermon before Thom. Andrews then Lord Maior. 4 Church Cases cleared. Next of those that may be discovered from the Synchronisme, and concurrence of times. Having set forth so much in other Discourses (now public) touching the matter of the sins of these times; I shall now only touch upon the manner and complexion plexion of spirit in the sinners of the times; in these two, viz. Invincible obstinacy, and Lying hypocrisy, In the Process of their evils; Both a spawn suitable to the nature of the Devil. 1 Invincible obstinacy, is seen in 1 Tim. 4.1.2. Now the Spirit speaketh expressly that in the LATER times (mark the Synchronisme, or concurrence of times with our Age. And observe that the Gr. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the later OPRORTUNITIES described, Rev. 22.10, 11. The time is at hand that he that is unjust, let him be unjust still, and he that is filthy, let him be filthy still, etc. The doors of salvation to let in any more, as Hierom speaks, are about to be shut, as Matth. 25. The foolish Virgins came when the doors were shut.) And what of these later opportunities? why the Apostle in that 1 Tim. 4.2. saith, Men shall have their consciences seared with an hot iron. Add that in 2 Tim. 3.1, 4. This know that in the LAST DAYS (mark still the concurrence of things in time) Men shall be incontinent, sierce, heady, etc. put both these together, and then you may easily spell this a Prophecy of these times, that now in our age, men are fitted with an head and heart, with a kind of science, and conscience, to make them sin obstinately like the Devil. In the head they are (among other words of obstinacy) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, headstrong, unbridleable, stiffnecked, (as the Scripture speaks) as a stubborn horse, catching the bit between his teeth, runs desperately on into dangers, dirt, water, mud, quagmires, without control. These kind of men catching an opinion, be it never so great an Heresy, or Blasphemy, no bit, or bridle, no reins, or streinings of Scripture, reason, examples, persuasions, or their own preingagements in Religion, shall check them in to conversion, or conviction from their evil way. And for their hearts, and consciences, they are so cauterised, and seared, that they cannot feel any remorse for sin, from arguments drawn from promises, or threats, from mercies, or judgements, from Heaven or Hell, from life or death, or any thing else that may be named: But rather more harden themselves by making a mock, fable, or chimaera of all those things. So that by these two, being thus headed and hearted, they are by the efficacy of error, 2 Thess. 2.11. given up to believe lies, both in opinion, and practice, and thereby are rivered in their sins, and chained in their iniquities: For you may as soon convince a mad man with reason, or make a dead man feel your strokes, as reduce these from their wicked ways, or opinions, to verity and honesty. How fare this is fulfilled on this generation, I appeal to the experience of all Christians, especially of them that have had their turns to argue with these men of Belial. The truth is, the Seal of the evil times in the last of days before the great Restauration is upon them, Rev. 22. 10, 11. mentioned afore, That as they are unjust, so they are like to be unjust still, and as they are filthy, so they are like to be filthy still. They love not the Lord Jesus, nor his truth, 2 Thess. 2.10. 1 Cor. 16.22. and therefore in all probability, Anathema Maranatha is fallen upon them, that is, They are accursed till the Lordcome. 2 Lying hypocrisy, 1 Tim. 4.2. In the later times (opened afore pointing at our times) Men shall speak lies in hypocrisy. And Rev. 21.27. and Chap. 22.15. relating to the last times, men shall be makers and lovers of lies. Add 2 Tim. 3.1, 2, 3, 4. In the last days, men shall be lovers of themselves, boasters, without natural affection, promise-breakers, false-accusers, treacherous. Run through the predicaments and ranks of many both men and matters, and you shall find lying hypocrisy to be predominant in this Age. 1 The character of great men (for the generality) is that they are a LIE, Psal. 62.9. because a little goodness in them seems great, and their great Courtship seems to promise much; both which as to a suitable product, too oft end in nothing. And 2 Profession of Religion in these evil times, for the most a LIE, 2 Tim. 4.1.5. In the last day's men shall have the form of godliness denying the power thereof. And that is the meaning in Rev. 21. and Chap. 22. (afore quoted) of making a LIE; That is, men's profession of Religion is a LIE. Hypocrisy being a very LIE. The abounding of which in these days, hath been attested by thousands of Apostasies. 3 The Art that many profess, and multitudes believe and run after (some to their ruin) viz. Judiciary Astrology, heeded more of late with us then ever was (to our shame let it be spoken) in any Christian Commonwealth since the Creation, is a very arrant LIE, Esa. 44.24, 25. See the Geneva Notes on the place. Whence the Doctrine is, Judiciary Astrology is a LIE. This last Eclipse, March 29. 1652. is the proof, which not proving to be so dark, gloomy, and terrible, as they predicted, it hath so eclipsed their credit, that I hope you will for ever take them for Liars, if they prove not by consequence worse. For their telling men and women they shall be adulterers, selfe-murtherers, etc. or this, or that year shall be a time of such, is the Devil's way to cause melancholy, or perplexed spirits to make themselves such. (So our learned Casuists concerning Temptations.) For whiles the Astrologers say, they see these things predicted, or foreshewne in the Stars, they make poor creatures of a blind slavish spirit, conclude there is an irresistible fate passed upon them, that they must, no help for it, be such wretches, as the Astrologers predict that year shall bring forth. Mark I pray, whether since the reign of Astrology, there have not more successively every week destroyed themselves, then in a year (year after year) for many Ages past. But I needed not say much to this brood, seeing I and my Second are engaged in Print against them, to whom they never gave that, which may be truly called an Answer, that is, to speak reason, strength, demonstration, as becomes true Mathematicians, who have the advantage of all humane Arts to demonstrate, if they deliver any truth of nature. But in stead of giving an Answer, touching the thing, they rail at the persons of men; wherefore let all men of learning now save their labours to encounter with such impertinent fellows, in a way of Treatises, and leave them to Mercurius Phreneticus, Lillies-Ape whipped, Bugbear Black-Moonday, Black-Moonday turned white, Confidence dismounted, etc. to be confuted by these WITS, POETS, DIURNALISTS, BALAD-MAKERS, as the fittest men to deal with them, that neither understand to take an argument, nor to make an argument in their own matters, which they pretend most to understand. Godly learned Ministers may do well, as they have of late very prudently begun, to undeceive the people, and bring them bacl to God and his Word, and leave their testimony with the world against the cheat of Astrology, that if the Astrologers have got their moneys, yet they may not cheat them of their wits. But for a solemn Confutation by writing to them, it is but vain to them that are given up to believe lies. 4 Multitudes of men in their way of dealing in these evil times, are a LIE. It was once the speech of a grave Citizen, a Chieftain of his Company, That every man in his own Trade is a kind of a Thief. How fare his meaning extended, or wherein the main sense is fixed, I will not undertake to interpret (I am assured men may be honest in lawful Callings if they will:) But this is apparent in these worst of times, that there is in multitudes of men's deal, though a kind of Professors, especially of them that are the fishers in the late turns of times, more mineing and undermining, more cutting and cozening, more reaching and overreaching, and going beyond their brother, or circumventing (as the Apostle speaks) then hath been known in many years bypast. And truly I fear that many so deal by wicked principles, as if it were no sin to lurch any man, that is not just of their stamp. For if there be a wicked principle received of men, as not wicked, that Adultery, Fornication, etc. is no sin, I should mightily suspect that such kind of men should take up this wicked principle also, that cozenage to them is no sin. There hath been (we know) a principle, and pretended too as a Religious one, near of kin to this, Fides non est servanda cum Haereticis, faith or promise is not to be kept with Heretics. And truly now it is common for many men to account all others as Heretics, that do not ascend, or descend Arithmetically (to a grain) unto their opinions. 5. The Crowd of Complementers, are a mere Complimental Lie, a Constant Lie. They greet you at every turn and turning, with, Your servant Sir; Sir, your humble servant. But if you put them to the test, in matters not great, to act for you, they prove a very vanity, a nothing, or worse than nothing, you shall find them neither your servant, nor humble: but fare prouder of their compliment, then conscionable of their engagement. Yea, though in converse with you, they abound with civilities, and speak as if they would be to you, Petty-gods, or Tutelar angels, yet if ye stand in their way, or of their allies, they no sooner turn their backs, but with an old Court-trick (as formerly with the name Puritan) they blast you with one bold Calumniation, or traditional lie or other, that you shall never hardly rise more. Likely when time was, they made you their stirrup, or footstool for them to get up, but now they are mounted, never so much as lend you a finger to pull you up from the dirt, where you kneeled for their sakes. 6 The former Complainers of want of reformation are (multitudes of them) become a very Lie. 1 They would, not long since declaim against Non-residencies by reason of Pluralities, and men's serving their places by Deputies and underling hirelings. They would with a seeming zeal sigh forth complaints, as if these were great grievances, and scandals; and therefore did put on to have a Law against them. But now it is no grief to them themselves, nor scandal to others, (they hope) to have each of them three, or four or five great places, whiles other faithful friends of the State want sufficiency. 2 These men likewise thought it exceeding incongruous, that Ministers should meddle with worldly affairs, and thereby be hindered from their studies, and were glad to see it put into a Law, to take them off from worldly cumbrances. But since I have read men's practices, I suspect that Ministers were then to be taken off of the world, only so fare as they did intermeddle with some Diana, and to be given to the world again, to serve a design, or permitted to work for their live for want of a Gospel maintenance, and to admit every Boy and Artificer of a voluble tongue (unapproved) into the Pulpit, which hath made me to wonder at the Geometry and Divinity of these times, who (should seem) do count that the stride from the world to the Pulpit, is not so wide, as from the Pulpit to the world. Learned men, said they, must wholly give themselves to study, to preach, (and good reason, say I; for Paul exhorts Timothy in divers expressions, to study, and cries out, Who is sufficient for these things?) but illiterate men may follow a Trade all the week, and yet be sufficiently able to preach upon the Lord's day. But to help this, they cry up these worldly labouring men's preaching to be the preaching by the Spirit. As if the Spirit did help Bezaleel and Aholiab in their Trades, but doth not help godly learned Ministers in their Divine studies, or that the Spirit assists in extemporaries, but not in meditationall preparations. 3. And lastly (if there be any lastly to be put to these things) the Complainers were wont to tell you terrible stories of Court-pride, covetousness, self-interest, projects, designs, and indeed this complaint was just. But now me thinks, it is but mutato nomine, and As you were: Only there is this difference, than those things were but in Retail, now in wholesale: Then were they in one corner, now overspread the Land. I pray God England proves not like Jehu, that zealously (as he thought) destroyed the house of Ahab, and his Priests of Baal, and false Prophets, but departed not from the sins of Jeroboam, that made Israel to sin. It is suitable to Satan to make us change the names and forms of things, but not reform the matter, and so transform us into a LIE. CHAP. VII. Men truly godly are not to be dismayed at these times. They must sigh to God in prayer, but not sink in their faith and hope. THe second Corollary upon the Position is, that notwithstanding all these things, the Elect of God, true believers, holy-hearted souls, be not dismayed. Let them sigh and groan to God in prayer for these abominations of the times, and to prevent them in themselves, but not to sink in their faith and hope. Let them, as the WOMAN, take their wings, their wings of prayer, and fly out of the Egypt of the abominations, into the Wilderness of retired holy life (as far as they may not neglect their public duty) but not to fear the floods of the ungodly; for they have a sweet, and sure Promise, Psal. 32.5, 6. I prayed (saith David) and the Lord heard. For this shall every one, that is godly, pray unto thee in a time when thou mayest be found. Surely in the floods of great waters they shall not come nigh unto him. The Woman the Church, is still in a sense in Travel, till the Man-child be yet more totally and higher in the Throne, at the appearance of the Head, as well as of the body, which will be shortly, as you may perceive by the preceding computations. And therefore ye Saints of his, walking in purity, be not dismayed: Say not, how shall we choose but be dismayed, at all these dreadful things! But consider, 1 That our God, that best knows the intent, and event of things, saith in the same Verse, as it were with the same breath; Rejoice O Heavens, and you that dwell in them. And mark it, he first says so, to his people to comfort them, afore he comes with his WOE, as in Matth. 25. Christ first saith to the sheep, Come ye blessed, and sets them on his right hand, that they may be out of doubt what should become of them; before he saith to the Goats, Go ye cursed. So here, he first secures the comfort of his own people; Rejoice, O Heavens, and ye that dwell in them, meaning the godly of the Heaven of the Church on earth, as we have given you an account and reason for it afore. If the Lord saith to us that believe, Rejoice, let us not fear: Though Hymeneus and Philetus fall off, yet the foundation of God standeth sure, to them that call upon the name of the Lord, and departed from iniquity, as the seal that they are God's Elect, 2 Tim. 2.19. God hath a care both of the measure of his people's Temptations, and of the means of escape. 1 Cor. 10.13. The Lord hath some spiritual Goshen, or Gospel-supply against the Devil himself, 2 Cor. 12. which Peter proves by many instances, 2 Pet. 2. viz. That the Lord knows how to deliver the godly out of Temptation. 2 Christ gives us this prediction, that when the things come to pass, they might not prejudice us. He hath forewarned us that so shall be the times, that we might be forearm d● not to be like the times. Just as he did, Matth. 24.4.13. He gives a prediction, and then a premonition, a prediction, and a premonition. It is not possible, saith he there, to seduce the Elect. But also that it might be probable to their hope that they might not be seduced, he premonisheth to use the means, Vers. 24, 25, 26. The words are, There shall come false Christ's, and if it were possible, shall seduce the very Elect. Wherefore I have told you before. If they say he is here, or there, go not forth, etc. It proceeds from faith in God's promises to use means: And the using of means strengthens faith, because we are then in God's way. Yea, the fore warnings of these, will make pious, prudent men chary what places they go into, and with what persons they converse in these times of common contagion on souls. 3 God hath spoken distinctly, that the Woe shall be to the Inhabitants of the Earth and Sea, viz. The grosser wicked, and the sinerspun hypocrite. God hath set a mark upon the rest, sealed the residue for preservation, Ezek. 9 Rev. 7. The plagues fall on the Egyptians, not upon the Israelites. Corah and his Company are swallowed up, not they that separated themselves from them. The old world was drowned, but not Noah, etc. And this distinctive care of God towards his people, is more absolutely fulfilled in spirituals, than temporals. 4 The worst times are Gods usual Preface to better times. The Evening in the Creation was afore the Morning, which is spiritually applied, Psal. 30.5. Rom. 13.12.2 Pet. 2.19. Heaviness may endure for a night, but joy comes in the morning. If the night be fare spent the day is at hand. If there be but the light of night stars to shine in the dark, the daystar ere long will arise. The corrupt estate of the old world, preceded the springing of the Church from Abraham by the propagation of the Gospel, and the Covenant to him and his. The state of Israel in Egypt, went before that in Canaan. They were in Babylon, before they rebuilded the Temple. When Christ came, he found the Sects, and swarms of Pharisees, Sadducees, Herodians, Esseans, etc. And the ten Persecutions, ushered in the glory of the Church under Constantine the Great. God will yet, notwithstanding all these, make the end of the world glorious, as he did the beginning. That dominion of man in innocency, Gen. 1.26. is made by David, long after the Fall, a point of faith and hope that yet man should be restored to that, Psal. 8. which Paul likewise looking upon, as a Prophecy yet to be fulfilled, now after Christ is ascended, repeats in Heb. 2. that eight Psalm, and saith it shall come to pass in the Inhabited world to come, with great emphasis on the phrase. Eye the Margin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. compar. Heb. 1. v. 6. & Luk. 2.1 compare Rev. 20.1, 2, 3, 4, 5, 6. 5 This great Woe on these times, from the Devils great wrath is but short. So the words of the voice to John; The Devil hath great wrath, but his time is but short. His great wrath is checked with the smallness of the time. The Devil knows his time is short, and we know it: He knows it, and is angry: Therefore by the rule of contraries, we knowing it is short, should be glad, We can (saith the Heathen) bear sharp things, if short. Can we not (saith Christ) Watch with him one hour? A little faith was greatly accepted of Christ, in times of great opposition at his first coming into the world. See an instance in his weak eleven Disciples. And a little strength is commended by Christ in the Church of Philadelphia, Revel. 3. in apostatising times. God will much approve us, if we hold right in the main in these evil times. God will try Israel to purpose in the wilderness, afore they enter Canaan. God will prove the Levites eminently, whether they be on his side, before he advanceth them, Exod. 32.26, 27, 28, etc. O that we might hold out sincere and sound, but this little time afore Christ's appearing, so we shall be in a sweet posture with joy to bid him we ●. CHAP. VIII. Of ●…s devices, and our giving 〈◊〉 advantages. THE third Corollary is, If this be a time of Satan's special emission, with large permission, that he is come down in great wrath, to work great woe to the world, and hath begun already, then let us not be misled. It is time for the unregenerate world to be awakened, for it is said to them with great emphasis, Woe to the inhabitants of the Earth and Sea, for the Devil is come down unto YOU. And godly men must not be asleep, lest the envious man sow tares in their field. The Devil being a spirit, and experienced by five thousand year's practice in all manner of subtleties, he hath many devices, and therefore all the sons of men had need 〈◊〉 heed of handing to him ●… tages, 2 Cor. 2.11. The Devices of Satan in the general are 3, 1 Possession, 2 Obsession, 3 Suggestion, 1 Possession, when he is permitted to enter into a man, and is there powerfully predominant over his soul and body, wracking him inwardly with horrors, and strengthening him with untameable violences, as we see examples in the stories of the Gospel. The Advantage men give to Satan thus to prevail is, when they do, as it were, sell themselves (as Ahab, Balaam, and Saul) that is, wholly give up themselves to work all wickedness with greediness (as the Scripture speaks.) That is, as the Rhetorician may expound, Quicquid libet, licet, quicquid licet, audent; quicquid audent, faciunt; quicquid faciunt, eos non molestant; That is, What they list is lawful, what is lawful they dare; what they dare, they do; what they do, is not grievous to them. Thus in these day's crowds of wicked wretches, blasphemers, inhuman imps, impious by horrid principles, ascend their increment and gradation of ungodliness, till they appear to us no otherwise then as possessed. 2 Device is Obsession, when the Devil by permission hath power over a man's body only, clasping and grasping him in the arms of his power, carrying him from place to place at his pleasure (as for a while he had power over our Saviour's body, Matth. 4.) and bowing a man's limbs together in a miserable manner (as that woman's Luke 13.) assisting men sometimes, Luke 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And Jesus said unto her, Woman thou art loosed from thine infirmity, and he laid his hands on her, and immediately she was made straight; and the Ruler of the Synagogue said with indignation, Are there not six days in which men ought to work in them? therefore come, and be healed, and nor on the Sabbath. The Lord then answered, Thou hypocrite, doth not each of you on the Sabbath lose his Ox, & c? and ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo these eighteen years, be loosed? when the temptation prevails on them, in a wonderful manner to make away themselves. The Advantage men yield to Satan to prevail thus upon them is, when men, though they have not departed from divine principles, yet do act all manner of wickedness in their bodies, with which they ought to have honoured God, as well as with their souls. Some instances also of this are in these days. 3 Device is Suggestion, or Temptation, whereby he doth trouble the senses, and puzzle the fantasy, and conveys to the mind his sinful phantasms, representations, and species, or spirital Images of evil things. The Advantage he hath from men to do this is, when they make not conscience of their evil thoughts, as to repent of, and pray against them; when they are secure, keeping no watch over their own hearts, to examine what thoughts come in, before the justice of the Word; Or are swollen with pride, in opinion that they have more goodness than they have; As that they have the spirit in an extraordinary manner, and measure above others. CHAP. IX. The Art of shunning Temptations. THis last of Suggestion, or, as you call it, Temptation, (though Temptation is of a larger signification; for man also may tempt man, and a man may tempt himself) is the commoner course of Satan, and that in these days of his special emission, and therefore I shall speak most to this: Our work divides itself into two Generals 1 Not to assist Satan in tempting one another. 2 Not to accept of his temptations assaulting us. 1 Not to assist Satan in tempting one another Touching Power Opinion, Practice. 1 Touching Power. Beware, that one rank of men do not endeavour the divesting of another rank, of that just power, relation, and honour that God hath given them, as most needful for the common good. For if one sort will unjustly pull down, or diminish another: Another will endeavour to do as much for them, as we have seen in many instances in History, Scripture, and Experience. I speak not of a Tyrannical or Superstitious power, or of a noxious use of any other power. In particular, let not the Magistracy tempt the Ministry, or the Ministry the Magistracy, whiles there is such mighty levelling and designing against both. In the reign of Antichristian Papacy, proud Episcopacy, and Scottish Presbytery, the Ministry encroached on the Magistracy. Since the Erastians' sprang up, the Magistracy is cried up as all in all. The mean while the Levellers find a fair opportunity to pull down both. But the common welfare cannot be without both. And they themselves must like Hippocrate's twins, live, or die together. When there was only the Priests to rule in Israel, whether in the time of the Macabees, or at other times, the public safety is but in ill case. On the other side, they that altogether cry up Magistracy and down the Ministry, let them not forget that the state of the Church under the great Restauration, Rev. 21. shall be in form of a Church with the Angels, viz. the Ministers to keep out all unclean, Kings bringing their glory and honour into it. Therefore let not, mean while, the Magistrate neglect the Minister, to give him his double honour of countenance and maintenance, 1 Tim. 5.17. Nor the Minister neglect the Magistrate to charge the consciences of men to be subject to their power. 2 Not to assist Satan in tempting one another touching Opinions. Beware how we communicate Errors, Heresies, Blasphemies, impious principles, so much as Historically, or Narratively, Hof. 2.16, 17. At that day saith the Lord thou shalt call me ISHI, and thou shalt call me no more BAALI (though both signify the same thing, viz. my Husband, or my Lord; only because as Hierom notes, Baali was the Idolaters style, etc.) For I will take away the NAMES of Baalim out of her mouth, and they shall be no more REMEMBERED by their NAME. Ephes. 5.3. But fornication, and all uncleanness, or covetousness, let it not be once NAMED amongst you. For, saith the Apostle, 1 Cor. 15.33. Evil communications, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conferences, corrupt good manners. The reason is strong. The very having of evils in our ears, by reason of a party they have within us by original sin (the seed of all sins) doth more or less pollute or prejudice the soul. The discourses of evil is as common liquors, poured upon light colours, they leave a stain, though they altar not the die. Alas! for us, our imperfect graces have yet but lightly died our natures with holiness: We had need to take heed of every drop, and dust of sin. 3 Not to assist Satan in tempting one another in matters of practice. To beware that neither our words, nor carriage, nor examples infect others, in these contagious and spiritual-disease catching times. If we do but any how intimate to others in expressions, or gestures, or conversation, that we are loosened in the socket of our pious principles, we presently more or less in these apostatising times weaken, if not overturn, the steadfastness of others. 2 Not to accept or receive the motions of temptations from Satan, or else-whence whatsoever. 1 The grand general rule is this. That whereas at this day many pretend a special dictating, and direction of the Spirit. Note that that motion alone is a word from the Spirit, that is, according to the word of the Spirit, that is, according to the Scriptures spoken and penned by the inspiration of the holy Spirit in an extraordinary way, 2 Pet. 1. last. Therefore though the Prophets of the Old Testament had the Spirit in an extraordinary manner and measure, yet their rule is (in opposition to false pretended spirits) that if any spoke not according to the Word of the Law and Testimony, they had no LIGHT in them, Esa. 8.20. So likewise the Apostles were extraordinarily endued with the Spirit, both for Doctrine and Miracles; Paul the Apostle had it, and a Revelation to boot (2 Cor. 12.) yet he Gal. 1.8, 9 pronounceth an Anathema, a curse twice over, upon any man or Angel that shall deliver any other Doctrine then what is according to the Gospel. John the Apostle also had the Spirit in an extraordinary degree for Doctrine and Miracles, and had a large Revelation, (viz. the book of the Revelation) besides; yet he bids us try the Spirits, whether they are of God, by this, He that knoweth God HEARETH us, he that is not of God, HEARETH not us. Hereby we know the Spirit of truth, and the spirit of error, 1 Joh. 4.1.6. But because Enthusiasts, Heretics, etc. make the Word of God a Nose of wax, to turn it, which way they list, even as they fantasy it to be like the eye of a picture, as that it still looks towards them, in favour of their opinion, which way soever they turn; therefore add this, that as the constant Tenor of the Scriptures is to promote Christ, and to press holiness, so the Spirit (that dictated that word) doth both those; it advanceth Christ, 1 Joh. 4.1.2. and 1 Cor. 12.3. And it worketh holiness, Rom. 1.4. Rom. 8.9, 10.11. 2. The particular rules touching temptations are these. 1 Lay load of Gospel-contrition on that original sin, concupiscence, which is a natural pravity in our natures, inclining us to evil, and to pour out spiritual sighs and groans of prayer unto Christ, and applications of Christ, as batteries against it. So did David, Psal. 51. as his Penitence for pastimes, and a prevention of future. James. in Chap. 1. v. 14. makes original sin or concupiscence the first drawing of the heart aside (as a pillar of an house off of his Centre.) Paul, Rom. 7.19. makes it that Tyrant, that made him do that evil he would not; whereupon he makes an outcry to Christ, and is comforted, Rom. 7.24, 25. Indeed here is the foundation laid, and a strong Bulwark built against all Temptations, viz. by continual applications of Christ, and supplications to Christ to have a pure heart in a constant exercise of purity, Act. 15.16. Act. 24.16. An heart purified by faith. And herein, saith Paul, I do exercise myself to have always a conscience void of offence, etc. Then are Satan's darts shot as against a wall of marble, that pierce not, and his temptations are but as dirt thrown upon Crystal, but neither stain, not stick long. See an example in Christ; yea, in Paul, 2 Cor. 12. and so proportionably in all that partake of Christ. 2 quick-sightedness to discern, and suddenly and seasonably to despise the overtures and pretensive persuasions of a sinful object, confederating with our concupiscence to draw us to a consent to sin, Heb. 5. last v. Christians of full age by reason of use, have their senses exercised to discern both good and evil. St. James tells us, that after that drawing aside by concupiscence (afore mentioned) follows an Enticing by some object (suitable to that drawing) to bring us to consent. By the object a man is baited for, as a Fish is baited for, with an amiable bait upon an hook; Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 1.14. The bait seems lovely to the eye, and pleasant to the taste, whiles the hook is not perceived; So original corruption opens its eyes, and beholds, and shows us the honour, pleasure, profit, or other carnal sweetness of the object, not considering the snare under it. So that the object presenting itself, concupiscence is that which plays the bait before the mouth of the will and affections, to cause them eagerly to catch and swallow it. the Object is as the Woor, Concupiscence is as the Spokesman. To cure all this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Apostle calls upon us, 2 Cor. 10.4. to consider the Gospel weapons, or Armoury, whereby to throw down these pretended reasons, and rational thoughts (as we dream) to consent to sin (for a show of reason to a rational creature, that he may sinne, is a powerful temptation, which the Apostle therefore there calls strong-holds) that is, the word of the Gospel, which we must ding in the face of all persuasive seeming reasons to sin. Inest peccatum cum delecteris, regnat si consenseris. Austin. 'Tis too much misery to be disposed towards sin by Concupiscence, but it is a slavery to be drawn to consent. There is (saith one) A sin if thou art delighted with evil, but it reigns, if thou consent. But if we keep our consent chaste, from the Harlot sin, (as it is typically termed in the first nine Chapters of the Proverbs) we may comfortably say, as the Apostle, Rom. 7.16, 17. If then I do that which I would not, I consent to the Law that it is good. Now than it is no more I that do it, but sin that direlleth in me. 3 Satan oft strikes in with both these, viz. this Object, and that Concupiscence (for those are his materials he works upon, and his Topics, or Places whence he draws his arguments of temptation) thrusting in his suggestions, and incitations, to add fresh impressions (for that's a mystery both in Divinity and Philosophy that Satan can make our fantasies to lay aside our own phantasms, and heed his; to cause our imagination, to lay down the images of things presented by our inward senses, and to take up into consideration those his suggestion brings in.) Which adventitious, additional power of Satan in the temptation may be (in part) discerned, by the suddenness, unseasonableness, and violent importunateness; perhaps when the object, or its lustre is something withdrawn, or concupiscence begun to be in a slumber. Therefore the third rule mounted of purpose for this particular is, that of Jam. 4.7. Resist the Devil, and he will fly from you. Resist, may the tempted say, Is it no more but resist? That is true, If I could resist, the work were done: Resist? if I can: But how shall I resist? Answ. Why mark the mystery of the Rule, that is, the meaning, resist whiles thou hast, at least, a little strength to resist. Resist before thou art inveagled, before thou art engaged, enchanted, and captivated beyond retreat. Bid defiance to the temptation at first sight. Make an outcry against the first motion: And remember this, and be positive, and peremptory in the use of it; That it is thy sin, and thou wilt in danger thyself to sin further, if thou parie with the Devils suggestions, and lend thine care to his arguments, as we have a woeful example in Eve. Mind that thou hast other and better words, namely the Word of God to hearken to, and better motions, the blessed suggestions of the Spirit according to that Word to busy thy thoughts withal. And therefore we must follow Christ's example (Matth. 4.) to ding and dash a pat, plain, powerful Scripture in the mouth of every Temptation, with a 'Tis written. Not encounter with our phantasied spirit, but with the written Word of the holy Spirit. Diseases (say the Physicians) are at first hardlier discerned, but if discerned, easilier cured: At last easilier discerned, but hardlier cured. We have a notable distinct and piercing holy Word of God to discover sin, intus & in cute, inside, and outside (Heb. 4.12.) Therefore as soon as a Temptation dares show its face, say to your Temptations, as David to the sons of Zerviah (2 Sam. 16.10.) What have I to do with you? you will be too hard for me. Say to your temptations, as Ephraim, (Hos. 14) to his Idols, What have I to do any more with you? Say as Nehemiah, Shall such a man as I am fly? Shall I, a Christian, a Believer, the redeemed of the Lord, be tempted away from him? If a woman will not speak with an unsuitable Suitor, or meeting him perchance, will not hear him speak, she will never be won. Add, that if in this thy opposing at first the rise of temptation, Satan will be clamouring in the ears of thy soul with his reiterated persuasions, then fill thy heart with groans, and rather than not out-noise him, thy mouth with cries of prayer in some secret place, to drown the voice of Satan's temptations. For ofttimes (when the place is convenient) vocal expression helps to keep up the inward intention of the heart in prayer. Yet sourthly, take this Rule, in the next place, That it is a Temptation, and may prove a great preparation to many Temptations, to lay all our Temptations, and the all of every Temptation upon Satan, as if we had not the main hand in every of them. For as Sartan cannot tempt without God's leave (as we see in Joh) so we cannot be effectually tempted without our own leave (as it appears in Eve.) It is true, that it is seldom but Satan (if permitted) doth first, or last, more, or less concur with out temptations. But this is as true, that since our fall by the first grand Temptation of Eve, we might tempt ourselves, by beholding the enticing object, and hearing the persuasions of Concupiscence, if there were no Devil in being. For as there is an object for every sin, so in original sin is a seed of every sin. So that original sin is potentially (as the Schoolmen speak) and virtually every sin. It is the Seminary of all sorts and sizes of sin, Matth. 15.19. etc. Out of the heart (saith Christ) proceed evil THOUGHTS, MURDERS, ADULTERIES, FORNICATIONS, THEFTS, & BLASPHEMIES. Evil thoughts comprehend all the evil of all our thoughts. And what is worse than those three, Murder, Adultery, and Blasphemy? (the first being against the life of others; the second, against our own bodies; the third, against the Essence and Excellency of God;) And all in the plural. So that by this account in original sin is the seed of the sin against Holy Ghost; that is, there is in us by nature, that, out of which (if God should leave us) to form the actual sin against the Holy Ghost. And therefore the fourth Rule about temptations is (as before to eye and eject Satan, so now) to mistrust our own hearts enough. For as we all equally sinned in Adam, having all of us, one and the same will in him; And all of us equally descended from his loins; so we all partooke of original sin equally. And you heard afore what a spawn original sin is, and the plentiful product thereof. Some men may indeed more awaken, and strengthen their own share of original sin, in the degree, but all equally share in the kind, and so have equally the seeds of all sins in them. So that by the shining glory of an enticing object, upon the putrid matter of original sin, may be engendered innumerable sins, without the Devil; I say may be. It is said, The heart is deceitful above all things, Jer. 17.9. Therefore a greater deceiver (as to prevailment upon us) than Satan. And therefore, though Satan cannot (nor will he, if he can have his own will) be quit from continual tempting us, yet let us not put off the matter from ourselves. Unregenerate Eve (whiles such) will in the face of God, put all her temptations upon the Devil, and God doth therefore pronounce a punishment upon the very body he did use, yet not acquitting Eve, but punishing her also. But godly men do contrariwise; namely, that though Satan had an hand, and perhaps a great hand in their sins, yet they are ready to take all upon themselves. In 1 Chron 21.1. it is said, SATAN stood up against Israel, and PROVOKED David to number Israel; And yet in verse 17. good David takes all upon himself, and with great emphasis and iteration, saith to the Lord, IS IT NOT I, that commanded the people to be numbered? EVEN I IT IS that have sinned, and done evil indeed, It is true, when others, as Christ or his Apostles speak of the temptations of believers, they (to preserve believers from despair) put much of their temptations upon the account of the Devil, as Matth. 16.23. Christ saith to Peter, Get thee behind me Satan. The meaning of Christ is, that Satan had a great hand in tempting Peter to dissuade Christ from his Passion. And Luke 22.31. Simon, Simon, Satan hath desired to sift thee as wheat; meaning Satan's tempting Peter to deny Christ (mentioned presently v. 34. and acted v. 44.) So Paul often puts the sins of believers upon the Devil's account, 2 Cor. 2.11. Lest SATAN should get and advantage. And 2 Cor. 11. v. 3. I fear lest as the SERPENT beguiled Eve, your minds should be corrupted. And v. 14. Satan himself is transformed into an Angel of light, and therefore it is no great thing, if his Ministers be also transformed, etc. And 1 Cor. 7.5. Lest Satan tempt you for your incontinency. But Christians themselves, to show their full acquaintance with their own hearts, and the sincerity of their repentance, do lay the load of the temptation upon their own corruption, Psal. 51. Therefore to close this Rule. Be watchful enough over your own spirits; the evil spirit cannot prevail without the consent of yours. Observe your hearts wishly, especially, when they are gazing, and bring them much into God's presence and company. In the King's presence no rapes, or robberies or violences are committed. Fifth Rule. Be not secure that any man of what quality or condition soever, is free from the assault of temptations. All the best of Saints have been tempted, as Adam, Eve, Job, David, Peter, Paul, Christ, with intimations of the rest, 1 Cor. 10.13. Temptation common to MAN, 2 Pet. 3. chap. vers. 9 The Lord knoweth how to deliver the godly out of temptations; proved by several instances in the preceding part of the Chapter. Therefore all the sons of the first Adam must address themselves to the second Adam against temptations as Paul, Rom. 7.25. And must look on Christ distinctly under that consideration, and habitude, as in special fitted to compassionate and comfort us in our temptations, Matth. 4. Heb. 2.18. For that he himself suffered being tempted, he is able to secure them that are TEMPTED, Heb. 4.15, 16. For we have not an Highpriest which cannot be touched with the feeling of our infirmities, but was in all points TEMPTED, like as we are, yet without sin. Let us therefore come boldly to the Throne of Grace, that we may obtain mercy in the time of NEED. Sixth Rule, It will soon turn into a temptation, if any man presume that there is any one sin, to which he cannot be tempted, as confiding upon his Complexion of nature, Condition by calling, etc. as if sufficient Baracadoes to fence it out. You heard but now, that as all the sons of men have equally original sin, and original sin hath (without exception) in it the seeds of all sins: Therefore the nature of all men is as Tinder or Gunpowder, to all sparks of all Temptations, though some tinder or powder, catcheth something sooner than other. And for Satan, though he hath not in him formally all sorts of sin, as he cannot be an Atheist (Jam. 2.19.) nor can he immediately commit corporal sins; yet he hath Tantamount, viz. Malice against God, and all good, and a love to all sin, which are equivalent to original sin in us comprehending and causing all sin, where permitted. Now these two, original sin, and Satan, with their devices, under the painted cloth of sinne-alluring objects, are efficient enough to put us upon the trial of a temptation to any sin; As they are grand Enemies to faith, that should lead us to Christ for rescue. And therefore godly souls have been assaulted and attempted, to doubt of all the Articles of Faith, and consequently to disobedience to all the Commandments whereby they should testify their faith. And in special to the sin we least fear, or suspect, for these two reasons: 1 To punish our vain confidence and carnal security, that we could never be inclined to such, or such a sin, as thinking our hearts are better than they are. And therefore by an attempting us to that sin, God will awaken us to see more of our own hearts, if we will see: Because Peter. and Thomas were so confident that they could not sinne the sin of unbelief, or of fear to confess Christ, therefore are they left more to doubt and deny Christ then the rest of the eleven Disciples, Luke 22.33, 34. Joh. 11.16. compare Joh. 20.25. 2 Because men are not humbled as they ought, for some sins that are more suitable and sweet to their corrupt nature: therefore God in justice, yea, in mercy (if improved) doth permit them to be tempted to other sins which their nature in a sort abhors, and for shame they cannot abide. Seventh Rule, we must not be over confident that mere grace, or freedom from sin, can free us from the assaults of Temptations. The Angels. seduced by Beelzebub in Heaven, had, before that, no sin. Adam and Eve had, before they were tempted, no sin. Christ had all fullness of grace, when yet he was assaulted with temptation. It is the establishment of us in a state of grace, with the concurrence of God's power with our graces, that must uphold us, that temptations prevail not Angels, Adam, and Eve, fell by temptations, because they were under a legab perfection of nature, but not under a Gospel establishment of grace. Christ stood, because he had both an establishment in Gospel-grace, and the extraordinary concurrence of God's power (by union) with his graces. So must we be kept from falls by temptations, upon the same adcounts. So the Scriptures evidently and emphatically, Rom. 6.14. Sin shall not have dominion over you, for (mark the establishment) ye are not under the Law, but under grace. And 2 Corinth. 12.9.1 Pet. 1.5. Joh. 10. observe the concurrence of God's power with our graces) My grace is sufficient for thee, for MY STRENGTH is made perfect in weakness. We are kept by the POWER of God through FAITH. None shall pluck them out of mine, or my Father's hand. Eight, and last Rule. However we far, or fall by temptations, yet beware of that which usually is the last and worst of Temptations; That Temptation of Temptations, that rivets many that they never return: That is, that if they fall by Temptation, they think that there is no mercy, no pardon for them, no hope of Salvation. And so they make a bad matter worse than ever God made it. Remember, First, It is the Devil's method, not the mind of God (for the contrary is in his word) that after Satan hath tempted MEN to sin, than next he tempts them to despair. Secondly, Mind that the sin of Unbeleese is the great sin above all other sins, because against the truth of God and so against the Being of God, and against his offer of mercy and pardon. Therefore is that mighty emphasis put upon Unbelief in John 3. Thirdly, Consider that God hath pardoned all sins, and all sorts of sins whatsoever, of which men have repent, 1 Cor. 6.9. yea, the sin of putting Christ to death, Act. 2. Therefore all sins may consist with election and salvation, of which men do repent; as Peter speaks to those Christ killing Murderers; Repent (saith he) and be baptised, and ye shall receive the Holy Ghost. And though Satan's last game is to persuade men they have sinned the sin against the Holy Ghost, that shall not be forgiven; yet know this for a sure rule, That that cannot be the sin against the Holy Ghost, for which a man can be sorrowful. Close all with this, Above all things, keep, and keep up thy faith and confidence in God, through Christ (as the Gospel most abounds with encouragements to faith) for faith is the grace that clears thee before God for all lapses by past temptations, and preserves thee from future. FINIS.