〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A WORD in SEASON, FOR A Warning to England: OR A Prophecy of Perilous Times Opened and Applied.  
Wherein the Signs of Bad Times, and the Means of making the Times Good, are represented as the great Concernment of all good Christians in this present Age.  
First exhibited in a SERMON preached in the Abbey at Westminster, July 5. 1659. and since enlarged and Published.  
By THOMAS WILLS, M. A. Minister of the Gospel, in the City of London.  Seal not the Say of the Prophecy of this Book: For the Time is at hand, Rev. 22.10. How do ye say, We are Wise, and the Law of the LORD is with us?— Lo! They have rejected the Word of the LORD, and what Wisdom is in them? Jer. 8.8, 9 
Tempora mutantur, & nos mutamur in illis:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sIC transIt gLorIa MVnDI.  
LONDON, Printed by Tho. Ratcliff, for Tho. Underhill, at the Blue Anchor in Paul's Churchyard. 1659.   

TO THE SENATORS & SOLDIERS, CITIZENS & STRANGERS,  
To whom This SERMON was (As to its main SUBSTANCE) EXHIBITED FROM THE PULPIT, IT'S NOW (WITH MUCH ENLARGEMENT) PRESENTED FROM THE PRESS, FOR THEIR SERIOUS PERUSAL.  
By A MESSENGER from CHRIST, A MINISTER of the GOSPEL, THOMAS wiles.  Blessed are they that hear the Word of God and keep it, Luk. 11.28. If ye know these things, happy are ye if ye do them, Joh. 13.17.  

From the KING of SAINTS, THE LORD JESUS CHRIST, To his Faithful and Wellbeloved Servants, and Subjects, that shall live in the latter Days.  
TAke heed that no man deceive you. For many shall come in my Name, saying I am Christ: and shall deceive many. And ye shall hear of Wars, and Rumours of Wars: See that ye be not troubled: For all these things must come to pass, but the End is not yet.  
For Nation shall rise against Nation, and Kingdom against Kingdom, and there shall be Famines, and Pestilences, and Earthquakes in divers Places. All these are the Beginning of Sorrows.  
Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all Nations for my Names sake. And then shall many be offended, and shall betray one another. And many false Prophets shall rise, and shall deceive many.  
And because Iniquity shall abound, the Love of many shall wax cold. But he that shall endure to the End, the same shall be saved.  
By the Hand of his Trusty Servant and Secretary, 
* Chap. 24. v. 4. 13.  MATTHEW Publicano-Christianus.   

To the SACRED MAJESTY OF HEAVEN, THE KING of KINGS AND LORD of LORDS, The Supreme Governor of the whole World.  
The Humble Address and Representation of the Gratitude & Requests of many Thousands of the Well-affected People of the Land, who desire to approve themselves Faithful to the Cause of Christ, and to be found walking in the Good Old way.  
Most Mighty LORD,  
WHereas it hath pleased thy glorious Majesty, out of the exceeding riches of thy Free Grace, and thy tender compassions in Jesus Christ, to call us thy poor unworthy Servants out of the World, to the Profession of thy truth and Gosspel, and the Participation of thy saving Grace, when out of thy infinite Sovereignty and Justice, thou hast passed by Millions of men, and left them to perish everlastingly in their sins, we humbly desire in a deep sense of our own utter Unworthiness, to express our free and hearty Acknowledgement of that infinite Obligation which thou hast hereby laid upon our souls to perpetual Gratitude, Love, Honour, and Obedience to thy Glorious Majesty for so invaluable a Mercy. And we cannot but with sorrow of Heart confess, that we have by our unsuitable Walking, showed our selves very Unworthy of such rich Discoveries of thy Love unto us. But we humbly implore thy Mercy in the forgiveness of our many Miscarriages, and beseech thee to give us Leave, with all Humility, to present thy Majesty with these few Petitions, to which we earnestly beg a Gracious Answer.  
That it will please thee to grant, preserve, and establish a Righteous and Religious Magistracy, a Faithful and painful Ministry in the Land, with that Blessed GOVERNMENT which is most agreeable to thy holy Word and Will, both in Church and State.  
That it will please thee who hast the Hearts of all men in thy Hands, to put it into the Hearts of our Counsellors and Governors to study and endeavour the Advancement of thy Glory, and thy Churches Good, by the suppression of Error and Profaneness, and the Promotion of Truth and Holiness in the Land.  
That where thou seest those Persons in Places of Power and Trust, who by their pernicious Principles and Practices make the Times Perilous, thou wilt Graciously be pleased by thy Hand of Power to remove them, and to set in their room men truly fearing Thee, and hating Covetousness, who may cordially seek and endeavour the Peace and Welfare of thine English Zion.  
That thou wilt pour down on thy Servants a Spirit of Humiliation for the sins of the Land, that thou wilt graciously pardon the Transgressions of thy People, and purge the Land from its Abominations, that thou mayest dwell amongst us.  
That thou wilt break the wicked Designs, and dissolve the cursed Conspiracies of those that under Pretences of thy Name, Cause and Glory, violently prosecute their Pernicious Purposes for the satisfaction of their Ambition and Covetousness, and the Introduction of Errors, Heresies, and all manner of Licentiousness into the Land, to the Hazard of many thousand souls, and the dishonour of thy Glorious Name.  
That it will please Thee to heal the Breaches of thy own People, and to establish these three Nations, England, Scotland and Ireland, in Peace and Love upon the sure Foundations of Religion and Righteousness, and crown them all with thy loving-kindness, and tender Mercies. And to this End that thou wilt awaken the spirits of thy Saints from their security in an unsettled and distracted condition, to a serious minding of the great Concernments of thy Church and People, their own Souls, and this sinful Nation.  
That thou wilt be graciously pleased speedily to change the Perilous Times, that are or may come upon thy people, according to the Predictions of thy holy Prophets, into those Glorious Times, which thou hast raised the hearts of many of thy Saints in Expectations of, by thy Precious Promises. However be pleased to preserve thy People in times of Peril and Persecution, and to carry them (as on eagle's Wings) by thy Spirit of Grace, through all Difficulties and Dangers, till thou shalt receive them up into thy Kingdom of Glory.  
So shall we thy poor unworthy Subjects and Suppliants, as in Duty bound, celebrate thy Glorious Name with everlasting Praises.  
The Names of the Petitioners are written in Heaven.   

A PROPHECY OF PERILOUS TIMES Opened and Applied.  2 TIM. 3.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This know also that in the last days perilous times shall come.  

The Introduction.  
THe knowledge of the Times and Seasons is very useful for all men. Without this the Husbandman can neither duly till his ground, nor sow his Seed, nor reap his Harvest. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Time (which according to the 
† Ari. Phys. 4. c. 11.  Philosopher, is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the measure of motion) is the necessary circumstance of Action, and 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Season, is 
Opportunitas rei gerendae, commoda, 
* Erasm.   the Fitness of the Time for the work of man, or the Production of Nature. Now its man's singular Prudence to discern the Times, that he may make the better improvement of every Season. For, 
† Eccl. 3.1.  To every thing there is a Season, and a Time for every Purpose under the Heaven. Thus the Summer is the proper Season wherein the Prudent man (with the 
* Prov. 6.8.  Ant) will make Provision for the Time of Winter. Thus the Wise man will prepare for Perilous Times, while he yet enjoys a Prosperous Season. It's a piece of Prudence to 
† Pro. 22.3.  foresee Perilous Times; and to make Provision for them, while the Season lasts, is a Work of Wisdom. This Wisdom God teaches his Saints in his Word, and the Defect of this Prudence in the Foresight of future Dangers, is supplied by the Prophetic Revelation of his Spirit. By the 
* 2 Tim. 3.16. with 2 Pet. 1.20, 21.  Inspiration of this Spirit of Prophecy was the Apostle Paul enabled to give this Premonition unto Timothy; This know also, that in the last Days Perilous Times s●all come.  
It is true, 
† Acts 1.7.  it is not for us to know the times and the seasons which God hath put in his own power, having sealed them up from us in his secret Counsel. For 
* Deut. 29.29.  secret things belong unto the LORD our God: But yet those things which are revealed belong unto us, and to our children for ever, that we may do all the Words of his Law, and obey his Will in the world. And therefore it does concern us to know the Times and Seasons which he hath revealed to us in his holy Word, and commanded us to take knowledge of, as in this Divine Prophecy; This know also, etc.  
The truth of the Prophecies manifested by the exact correspondency of future Events to former Predictions, is one good argument for the confirmation of the Truth, and Dignity of the Holy Scriptures. Who but that God, whose 
† Ps. 147.5  understanding is infinite, can certainly and infallibly foresee and foretell so long before, the things that shall come to pass so long after? And do not our eyes in these days behold the Accomplishment of many things contained in the Scripture Prophecies, which (even those of the latest Date, recorded in the New Testament) were first given forth and committed to writing above fifteen hundred years ago? How far the Prediction of Perilous Times, here in the Text, receives an accomplishment in the present age wherein we live, will easily appear to any soberly wise Christian, that having first seriously perused the Context, shall lift up his eyes, and look abroad into the World, upon the men of this Generation.  
For the Apostle having in the Words of the Text briefly exhibited his Prediction of Perilous Times, doth in the following Verses, give a lively Description of the persons that should make the Times so Perilous. Verse 1 This know (saith he) that in the last Days Verse 2 perilous Times shall come. For men shall be lovers of their own selves, Covetous, Boasters, Verse 3 Proud, Blasphemers, Disobedient to Parents, Unthankful, Unholy, without Natural Affection, Truce-breakers, False-accusers, Verse 4 Incontinent, Fierce, Despisers of those that are Good, Traitors, Heady, , Lovers of Pleasures more than Lovers of Verse 5 God; Having a Form of godliness, but denying the power thereof.  
But to make way for a clearer Discovery of the Intent of the holy Ghost, in this part of the holy Scripture, we shall consider it according to the proper nature of a Prophecy, which respects the Future; and so as a lively Mirror, it represents the Image of the After-Age, the Complexion of the Times to come. And thus in the Text (whereunto we shall a while confine ourselves, and thence descend to the Explication of the Context, from which we must fetch Light for the discovery of the times mentioned in the Text) there are these three things to be taken into consideration, viz.  

1. What these times shall be.  
2. When these times shall be.  
3. How Timothy was concerned herein.   
In the first of these we shall open the description which the Apostle gives of these Times, by the Adjunct: in the second, we shall inquire into the import of the Prediction, as to the determination of the Time of its Accomplishment; and in the last, we shall consider the scope and intent of the Premonition given to Timothy concerning these Perilous Times.   

The Description.  
WE are in the first place to consider what these times shall be? They shall be (as the Apostle here styles and describes them) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulgatus Tempora periculosa, Beza Molesta interpretatur: melius Tremellius è Syro, dura, Castalio difficilia Verterunt 
* Scult. in loc. .  Perilous times, hard, difficult, and troublesome times, as Interpreters a little varying in the Terms of Translation, agree in the Intent of the Word. They shall be times of Difficulty, Distress and Danger. 
Dicitur & ipsum Tempus difficile quod expectationi non respondet, in quo homines difficulter se suaque tueri possunt; ut in Peste, Bello, Fame publica. Nam ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est homini aut vivere, aut sua tueri 
† Aret. in loc. .  And time itself is then called Difficult, when it answers not our Expectation, and wherein men find it difficult to defend themselves, and keep their own; as in time of Plague, War, or Famine. For in these Cases its a difficult thing for a man to preserve his life or estate. So likewise upon the same Account, in Case of Schism and Divisions in the Church (which is a kind of Civil War in the City of God) or the Persecution of the Saints (which is as the Invasion of a Foreign Enemy) they may be said to be hard and difficult, troublesome and Perilous Times to the people of God. Such are the times spoken of in this Prophecy. They shall be cloudy and stormy Days to the Church and Saints. The Apostle raised upon the Mount of Vision saw a small cloud arising, which he knew would overspread the whole Church.  
For this Prediction of the Evil of the Times, is a Prophetical Representation of the future State of the Church. And imports so much that their very 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Seasons of Grace shall become Days of Danger; their very Opportunities of Doing or Receiving Good, shall be fenced about with 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Difficulties, and filled with Dangers.  
Moreover we are here to observe, that that is figuratively attributed to the Times, which is properly appliable to them that shall live in them. For properly time is not capable of any impressions of Good or Evil; it can neither be privileged with safety, nor oppressed with Difficulty, nor exposed to Danger. But those are called hard and perilous times, wherein those that live in them, are exercised with difficulties and exposed to Dangers. 
Tempori tribuuntur ejusmodi Epitheta Metonymicè, propter ea quae in tempore contingunt, maximè propter hominum Mores ac studia 
† Estius.    
And therefore are the Times here called Perilous, because of those things which should fall out in those Times, especially because of the perilous Practices of the men of the Times. So likewise the Apostle elsewhere calls the 
* Eph. 5.16  Days evil, because of the Evil men that lived in those days, and the Evil things that were done by those men, as chrysostom well notes. What 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
† Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   (says he) is the evil of the Day? The Evil of the Day must needs be something about the Day. What is the Evil of the Body? Sickness. What's the Evil of the Soul? Viciousness. How then does he call the days evil? how does he call the time evil? He calls them not so for their Nature or Essence, or as they are Creatures, but for the things that are done in them. So that men are Authors of the Evils that fall out in the Times, and for this Cause are they called evil Times.  
They are indeed bad men, that make the Times bad, hard Hearts, that make hard Times; perilous Undertake, difficult Designs, troublesome and tyrannical Intrusions, Actings, Impositions of men of proud, daring, and ambitious Spirits, that make these perilous, difficult, and troublesome Times. So the same Father determines upon this very Text. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .   
Perilous Times shall come. He speaks not this to accuse the Days, or find fault with the Times, but the men that should then be. For we are wont to call the Times good or bad, from the Things that are done by men in such Times.  
And indeed, those are the worst Times that do produce the worst men, and wherein these men do accomplish their worst Designs, and execute their most mischievous Intentions. That's the worst ground which is most overgrown with weeds, especially if such weeds, as neither any good Grain, nor wholesome Herbs, nor Fragrant Flowers will grow amongst them. And such are the Times whereof the Apostle here Prophecies, so that we may truly say of him, as Casaubon of Taci●us; 
Ejusmodi tempora descripsit quibus nulla, unquam aut Virtutum steriliora, aut Virtutibus in imicitiora.   
He hath described such times, as never were any more barren of Virtues, or more pregnant with Enmity and opposition to all Goodness. Those Times that are most barren in Virtues, are ever most fruitful in Vices. Evils do most abound, when Goodness is banished. Sin then reigns upon Earth, when 
† Ultima Caelestum Terras Astra●a reliquit. Ovid.  Righteousness flies up to Heaven. The Flowers are choked, when the Weeds grow tallest. Thus was the 
* Mat. 13.7  good Seed stifled amongst the thriving Thorns. When the Plague (of sin, Error and Profaneness) reigns, the Times must needs be Perilous.  
Thus we see what these Times here predicted shall be; even evil and perilous Times.   

The Prediction.  
COme we now, in the next Place, to inquire, When these Times shall be. This the Apostle tells us in these words; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in ultimis Diebus (seu in Diebus novissimis) instabunt. 
* Vet. Be●.    
They shall come (they shall press upon us, and as it were, instantly overtake us) in the last Days.  
Now the Times of the Gospel in respect of the four thousand years that went before, even the whole space of Time from Christ's first to his second Coming, from his Ascension into Heaven to his Return to Judgement, at the end of the world, is, in the Scripture-Phrase, called the last Days. So says the Apostle in his Epistle to the Hebrews 
† Chap. 1. ver. 1, 2. ; God who at sundry times, and in divers manners spoke in times passed unto the Fathers by the Prophets, hath in these last days spoken to us by his Son. So the Apostle applies to his Times the Prophetic Prophecy of the Old Testament 
* Act. 2.16 17 Joel 2.28. ; This is that which was spoken by the Prophet Joel, And it shall come to pass, in the last Days, (saith God) I will pour out my Spirit upon all Flesh. Of the same Import is that which the same Apostle speaks in his Epistle to the believing Jews 
† 2 Pet. 3.3 , knowing this, that there shall come in the last Day's scoffers, walking after their own lusts. The whole time therefore of the Evangelical Administration is here to be understood by the last Days, yet so as the later the time, the darker the days, unless in some lucid Intervals, and when those Illustrious Prophecies and Promises of the Old Testament, concerning glorious Gospel-times shall be fulfilled. As, that 
* Isa. 30.2 6  The Light of the Moon shall be as the Light of the Sun, and the Light of the Sun shall be sevenfold, as the Light of seven days. Yea, that 
† Isa. 24.23  Then the Moon shall be confounded, and the Sun ashamed, when the LORD of Hosts shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously. And that 
* Hab. 2.24  The Earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the Sea. Such may we expect the times to be, when the Lord shall fulfil his Promises concerning the 
† Rev. 18.2  Fall of Babylon, and 
* 2 Thes. 2.8.  destruction of Antichrist, the 
† Rom. 11 25, 26.  Call and Conversion of the Jews, and the bringing in of the Fullness of the Gentiles. But otherwise the last Age, we may expect (according to this and 
* 2 Pet. 3.3 1 Joh. 2.18 Judas v. 18. Mat. 24, 9— 12, 29. Rev. 8. and 9 and 20.  other Predictions in the New Testament) to be the worst Age, the last Days to be the worst Days. Thus we see how the last Day's respect the whole time of the Gospel-Church, from the Apostles times to the End of the World. This is the Evening of the World, as the time before was the Morning. The nearer Night the greater darkness, till the Glory of the Lord, like Lightning, shall break out of the Clouds. The nearer the Bottoms, the more dregs. The Absence of the Sun makes Night in the World: And the longer the time is it hath left us, the greater is our darkness, till its Return shall make a new Day. Such is Christ's Absence from his Church; yet (as we have seen) some Beams of Glory shall be scattered upon Earth, before the King of Glory shall return from Heaven. Thus the Dawne precedes the Day; but it's usually darkest immediately before the Dawne.  
Now for our interpretation of the last days in this latitude, we have the general concurrence of the best Expositors, who all conclude the same thing with one consent. For (to instance in some) thus they speak upon this Text.  

Sub extremis Diebus comprehendit universum Christianae Ecclesiae statum 
† Calvin in loc. .  Under the last days (says the judicious Calvin) the Apostle comprehends the whole state of the Christian Church.  
Now the last Days 
Novissimi autem vel ultimi Dies numerandi sunt ab Adventu Christi ad Finem Mundi: Nam Tempus illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur respectu Initii & Medii. Initium ab Adamo ad Mosen numeratur: Medium Temporis à Mose ad Christum: Ultimum igitur esta Christo ad ejus Reditum 
* Art in locum. .  (says Aretius) are to be reckoned from the coming of Christ to the End of the World: For that Time is called the last Time, in respect of the Beginning and the Middle-time. The Beginning is reckoned from Adam to Moses: The Middle-time from Moses to Christ: And so the last Time is from Christ to his second Coming, or his return to judgement.  

Dicuntur autem Novissima Tempora, Hebraico More, non quae circa Mundi finem proximè erunt; sed Posteriora quaeque suis Temporibus Novissima nominantur. Quanquam & tanto pejora futura sunt Tempora, quanto fini hujus Mundi & extremo Judicio fuerint proximiora 
† Pelicanus in locum. .  But now (says Pelican) they are called the last Times, after the manner of the Hebrews, not only which are nearest to the End of the World; but all the times succeeding their own Age are styled the last times. Although the times shall be so much the worse, by how much the nearer they are to the last Judgement, and the End of this World 
* Mat. 24.24. Luk. 21.12 .  
And that the last Days must, in this Text, be necessarily understood in this Latitude, may yet more clearly appear, if we consider that they were already begun when the Apostle wrote this Prophecy, and that they are still continued to this Age wherein we live. That they were then already begun is manifest, in that the Apostle describing the Persons by several Properties, who by their ungodly Practices should make the Times so perilous, concludes his Description with this Cautionary Premonition to Timothy 
† Verse 5. ,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  From such turn away: Or, turn such away; Authoritatively admonish, reprove, reject them; hold no familiar Converse or Correspondency with them. And that these times are to be intended to the following Ages, and are continued to this present Age wherein we live, is it not sufficiently manifest, in that these very Times are an evident Commentary upon this Text, and show the Accomplishment of this Prophecy.  
Thus we have seen when these Times shall be, and how long these last days shall last; even from the Apostles Time to the End of the World.   

The Premonition.  
NOw come we in the last Place to consider of what concernment this Prediction of perilous Times was to Timothy. And the Apostles words upon his first entrance upon this Discourse do plainly declare, that it concerned him to know this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This know also.  
It much concerns Christians, especially Ministers of the Gospel, to know what perilous Times shall come upon the Church of God, and when they shall come.  
All Christians are concerned herein. It's profitable for them to know before hand what perilous times shall come, that so they may not be unawares surprised by them, but duly prepared for them. For, Praemoniti Premuniti. Forewarned Forearmed.  
And therefore it hath pleased the Lord, for the manifestation of that special Care which he hath of his Church, to reveal to his Servants by the Spirit of Prophecy, in all Ages, what evils his Saints should be exercised withal, and what perilous Times they should pass thorough to their Rest and Glory. It is he that brings Judgements upon his people for their sins, and yet reveals his Purpose to his Prophets, that they might call his People to Repentance for the Prevention of his Judgements. As it is said; 
* Am. 3.6, 7.  Shall a Trumpet be blown in the City, and the People not be afraid? Shall there be Evil in a City, and the LORD hath not done it? Surely the LORD God will do nothing, but he revealeth his secret unto his servants the Prophets. So we read, when God had a purpose to destroy Sodom and Gomorrah (those lustful and licentious Cities) with 
† Gen. 19.24  Fire and brimstone from heaven, 
* Gen. 18.17  the LORD said, shall I hid from Abraham the thing which I do? No, he presently revealed it to him, and sent his holy Angels also to his servant 
† Gen. 19.12, 16. 2 Pet. 2. 6-9.  Lot to forewarn him of the near-approaching danger, and to deliver him, by leading him out of that wicked City, destined to a dreadful Destruction, from its inevitable overthrow. So God foretold the Israelites their 
* Jer. 25.9 and 34.21 Ezek. 12.11, etc.  Captivity in Babylon, and Christ hath foretold Christians 
† Mat. 10.22, 23. Joh. 15.20 Mark 10.30. 2 Tim. 3.12.  their Persecution in the World.  
Praevisa minus laedunt. Evils fore-seen do less afflict.  
Though Afflictions are the appointed Portion of the Saints on Earth, yet by the Foreknowledge of these afflictions, they may be the better prepared to bear them with Patience. And therefore God hath never left his Church without a Prophetic Representation of her future condition. So to the History of his Church in the Old Testament, he hath adjoined sundry Prophecies, and to the Doctrine of Christ in the New Testament, he hath annexed a Revelation.  
And if God have been pleased thus to reveal in his Word the evils that shall come upon his Church and Saints, and the perilous Times through which they shall pass in the World, they are doubtless much concerned to take notice thereof. How else shall they prepare themselves for the Lords Visitations, or make a right Improvement of his holy Providences? How else shall they provide 
* Mat. 25.4  Oil in their Vessels, that they may have their 
† Luke 12 35.  Lamps burning, when a Night of darkness shall overcome them? How else shall they make such due Provision for perilous Times, that they may hold up their Heads in a Day of distress? Doubtless as the Saints may lose a Harvest of Mercy, for want of improving a Day of Grace; so may they fall into a Furnace of Affliction, for want of foreseeing a Day of Wrath. And therefore Christ justly taxes the Pharisees that they could 
* Mar. 16.3  discern the Face of the Sky, but not the Signs of the Times. Yea, the Lord brings in the Fowls of the Heaven to give in evidence against his own People, for their clearer conviction of their Folly, and Stupidity in not discerning the Time of his Judgements. For says the Lord in Jeremy 
† Chap. 8. ver. 7. ; Yea, the Stork in the Heaven knoweth her appointed Times, and the Turtle, and the Crane, and the Swallow observe the Time of their Coming, but my People know not the Judgement of the LORD. Hence it comes to pass, that, as some of the more foolish Birds, they are oft taken unawares in the snares of God's judgements, as the Wise man observes; 
* Eccl. 9.12  For man also knoweth not his Time; as the Fishes that are taken in an evil Net, and as Birds that are caught in the snare; so are the sons of men snared in an evil Time, when it falleth suddenly upon them. How pathetically did the Lord Jesus Christ lament and bewail the deplorable state and condition of Jerusalem, upon this very account, that they knew not, they considered not their great danger, but were senseless and secure, notwithstanding all Warnings and Premonitions, at the very brink of their threatened destruction? For thus is it recorded of him in the Gospel, that 
* Luke 19.41, 44.  When he was come near, he beheld the City, and wept over it; Saying, If thou hadst known, even thou, at least in this thy Day, the Things which belong unto thy Peace! But now they are hid from thine eyes. For the Days shall come upon thee, that thine Enemies shall cast a Trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee: and they shall not leave in thee one stone upon another, because thou knewest not the Time of thy Visitation. And the Event (we know) fully answered the Prediction. Thus for want of a due Foresight of future Dangers, and a right Improvement of the Prophetical Discoveries of Perilous Times, a sinful and secure people may be suddenly swallowed up into an inevitable Destruction.  
Thus it nearly concerns all God's people, to take special notice of these Predictions of perilous Times, that they may make a good improvement thereof for their spiritual advantage.  
But now the Ministers of the Gospel are in a special manner concerned herein. They are to search, know, and consider what perilous Times shall befall the Church according to the Prophecies of the holy Scriptures. This, that they may give Warning to the People, that they may meet the Lord by Repentance, and that those that fear the Lord may keep themselves pure from the Pollutions of the World, that so they may be preserved by his special Providence, when he shall come forth for the Execution of his Judgements. Thus the Lord warned the Old World by Noah, 
† 2 Pet. 2.5  a Preacher of Righteousness, and the Israelites by sundry Prophets, before the Destruction of the one, and Captivity of the other. Thus did the People of 
* Jona. 3.4, 5, 10.  Nineveh prevent the Destruction threatened by turning to the Lord by 
† Mat. 12.41 Luk. 11.32  Repentance upon the Preaching of Jonah.  
I may say of Preachers what the Noble Verulam 
* Bacon's Essays.  spoke of Princes; Shepherds of People had need know the Calendar of Tempests in State, which are commonly greatest, when things grow to Equality; as natural Tempests are greatest about the Equinoctials. This that they may house the Lords Flock (as the Servants of Pharaoh did their  
† Exo. 9.20 ) till the storm be overpast.  
The Ministers of the Gospel are the Watchmen of the City of God. They that stand upon the Watch-Towers of the Holy City, should blow the 
* Isa. 58.1.  Trumpet of God's holy Word, and discover the danger which they see threatened, and the Designs which they see managed against the Church and People of God. It's their Duty to warn the People of their sins, lest they perish in them, in the day of God's Judgements. How strict is the Charge, which the Lord hath given to every Minister of his Word, in the Person of the Prophet Ezekiel; and how sore is the Penalty, how dreadful is the danger of failing through unfaithfulness in the discharge thereof! It surely concerns us, especially in these perilous Times, very seriously to consider it, us (I say) whom the Lord hath called forth to dispense his sacred Oracles, and hath committed to our charge the souls of his People.  
Son of man (saith the LORD to Ezekiel 
† Ezek. 33.1, 9 ) Speak to the Children of thy People, and and say unto them; When I bring the sword upon a Land, if the People of the Land take a man of their Coas s, and set him for their Watchman: If when h seethe the Sword come upon the Land, he blow the Trumpet, and warn the People; Then whosoever heareth the sound of the Trumpet, and taketh not Warning; if the Sword come and take him away, his Blood shall be upon his own Head. He heard the sound of the Trumpet, and took not warning, his Blood shall be upon him: but he that taketh warning shall deliver his Soul. But if the Watchman see the sword come, and blow not the Trumpet, and the People be not warned: if the sword come and take any person from among them, he is taken away in his iniquity: but his blood will I require at the Watchman's hand.  
So thou, O son of man, I have set thee a Watchman unto the House of Israel: and therefore thou shalt hear the Word at my Mouth, and warn them from me. When I say unto the wicked, O Wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his Blood will I require at thine Hand. Nevertheless if thou warn the wicked of his way to turn from it: if he do not turn from his Way, he shall die in his iniquity, but thou hast delivered thy soul.  

* Ezek. 3.20, 21.  Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling-block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his Righteousness which he hath done shall not be remembered; but his Blood will I require at thine hand. Nevertheless, if thou warn the Righteous man, that the righteous sin not, and he doth not sin; he shall surely live, because he is warned; also thou hast delivered thy soul.  
Thus will the Lord call the Ministers of his Word to account for the loss of those Souls, which through their unseasonable silence have perished in their sins. O how much guilt than shall we draw down upon our own heads, if we do not warn our People of those sins whereof they are in danger in perilous Times, and do what lies in us to keep off guilt from their souls! O how much doth it concern us to be Faithful to God in the discharge of this Duty! It's a fearful thing to be charged with the Blood of souls at the Judgement Day.  
Be this than my warrant for what I shall speak, in the following Discourse upon this Subject.  
For this Text, Beloved Christians, gives me warrant to tell you that it much concerns you all to know, that in the last Days perilous Times shall come.  
And if the Apostle John could say in that Age, 
† 1 John 2.18.  Little Children, It is the last Time, and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last Time: much more may we of this Age, upon whom (as the Apostle spoke of his Time 
* 1 Cor. 10.11 ) the Ends of the World are come, say, these are the last Days, this is the last Time. For if we consider the evils enumerated in the Context, and cast our eyes upon this Generation, shall we not say that this Prophecy in the Text looks full upon the present Age? May we not (with Hyperius) apply this Prophetic Description of the Church's calamity to our present times?  

Instruit amplissimam Malorum Congeriem, & quoddam Vitiorum Mare. Quae omnia fi de ullis Temporibus à Christo nato dici potuerunt, certè de nostro seculo multo aptissimè verissiméque dici posse velimus nolimus fateri debemus. Imò vereor nè omnia feculi nostri Mala, ab Apostolo hic non sint satis enumerata. Adeo ferrea haec aetas nostra omnes aetates malitiâ videtur superare 
† Andreas Hyperius in 2 Tim. 3 1, 2, etc. .  The Apostle (says he) presents us with a mighty Mass of Evils, and sets before us, as it were, a Sea of Vices. All which, if they might be said of any Times since the Birth of Christ, we must needs confess, whether we will or no, may with much more truth and fitness be spoken of this our Age. Nay I fear that all the Evils of our Age are not here fully enumerated by the Apostle; so far doth this Iron Age wherein we live, seem to exceed in Wickedness all other Ages. And therefore it must needs very nearly concern us to take notice of, and to prepare ourselves for the perilous Times, which are prophesied of in the New Testament, and particularly in this present Text of Scripture; This know also, that in the last Days perilous Times shall come.  
It will be well worth our Time and Pains therefore to make a serious enquiry into these two things, viz. 

1. What the Perilous Times are pointed at in this Prediction.  
2. How Pious Persons ought to demean themselves in these perilous Times.    
In the former of these we shall fitly exhibit what may be further requisite for the Explication, and in the latter present you with the Application of this Text, as to that which is the main Scope, and principal Import of it.   

The First Enquiry. What the Perilous Times are, pointed at in this Prediction.  
FOr the further clearing up of this Prophecy, that it may become more useful to the People of God, it is necessary that we should make a serious enquiry into these Perilous Times here spoken of. And for the clearing of this we shall branch this General Enquiry into three Parts, by a more Particular Enquiry into three things; sc.  

1. How these Times may be known.  
2. Why these Times are so Perilous.  
3. What is the peril of these Times.   
The first Question.  
Quest. 1. How may these Times be known?  
Answ. It is indeed very necessary and useful for us to know when these perilous Times are come upon us, that we may be both more watchful against the Danger, and careful of the Duty, at such Times in a special manner incumbent on us. No dangers are so great as theirs, that neither see nor perceive their Dangers. Great is the danger of the Seaman, when his ship hath sprung an unperceived Leak. Great is the Danger of that Soldier who walks securely in that path, on either side whereof his Enemies lie in Ambush. Great is the Danger of that man who is fast-asleep, while the House is all on Fire over his Head. Great is the danger of those who live in Perilous Times without suspicion of Danger. Woe be to them who shall be surprised by the Judgements of God, arising, as it were, out of Ambush against them. It's very necessary therefore for all Christians to consider whether the Days wherein they live are the Perilous Times, whereof they are forewarned in the Prophecies of the holy Scriptures, or not.  
Now we may know when these perilous Times are come, by considering the Characters of men, and the State of things, as represented by the holy Ghost in the Word of God, where such perilous Times are either described or predicted. For the Times are denominated from the men that live in them, and the State of things, as managed by such men. Pernicious men make peril us Times. When the Times abound with men of pernicious Properties, Principles, and Practices, and these have Power to order the State of things, according to their own pleasure, the Times must needs be perilous.  
Thus the Apostle here foretelling perilous Times, gives us the Characters of those Persons, who by their pernicious Practices should make the times thus perilous. And therefore for as much as this cannot but contribute very much to the clearing up of the matter in question, before we proceed any further, we shall make a particular survey of the several Characters of these dangerous Persons described in the Context.   

The CHARACTERS of the Persons that make the Times Perilous.  
THese Pernicious Persons that should make the Times so perilous, are described by these twenty Marks, Properties or Characters following; viz.  

The first Character.  
They are such as are, 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatus Amor sui.  1. Lovers of their own selves. Now self-love is a sinful Excess in a man's Love of himself. A man both by the Law of God, and Nature is not only allowed, but bound to love himself. Neither is that Proverbial saying justly liable to Exception;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Every man is a friend to himself; Insomuch as, in the Divine Law, a man's Love of himself is made the Rule of his Love to another;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou shalt love thy Neighbour as thyself 
* Mat. 22.39 .  
But this Self-love which is sinful, is such an Excessive Love to ones self, as swallows up (with Pharaohs lean kine) both Love to ones Neighbour, and that Divine Love, which is the sum of the first and great Commandment 
† Mat. 22.37  the Love of God. And therefore,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talis est qui se ita amat, ut reliquos prae se contemnat, in omnibus sui laudem quaerit.— Sic hypocritae in Religione seipsos quaerunt, h. e. Dignitatem, Laudem, Pompam & similia, quae nocens est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Aretius in loc. .  A self-lover is such a one as so loves himself, as that he despises others in comparison of himself, and seeks his own Praise in all things. Thus do hypocrites under the cloak of Religion seek themselves, their own Honour, Praise, Pomp, and the like; and this is a sinful self-love.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 igitur sunt isti qui sibi vehementer placent, suisque Commodis impensè student: 
† Jodoc. Vilich. in loc.  Addo (ex Bullingero 
* In locum ) aliorum rebus vel neglectis, vel afflictis etiam.  Lovers of themselves therefore are such as extremely please themselves, and mainly study and pursue their own Interests, yea, not only with the neglect, but to the Prejudice of others. This is that sinful self-love which (as a drop of Poison extinguishes both Life and Heat) banishes both Piety and Charity from the Heart. Such men are their own Idols and their own Idolisers. They set Self above God: they set Self in the Throne, and God at the Footstool. This Self-love is the Root of all Viciousness; It's here set in the Van of a Troop of Vices. Self-denial is the Foundation of all Christian Virtues; But Self-love is the Groundwork of a Babel of sin and Vice, Vanity and Confusion. Self-love occasions the souls loss, and so becomes the ground of Self-destruction.   

The second Character.  

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui nummos admirantur. Tales sunt qui Religionem in Questum convertant 
† Aret. in loc. .  2. Covetous. Silver-Lovers, as the Word impo 'tis. Such as are over-in-love with Money. Such are they that take up Religion for Advantage 
* 1 Tim. 6.5. , supposing that Gain is godliness.  
These men are no better than Idolaters, and 
† Mat. 6.24  Mammon is their God. Sure we are, 
* Col. 3.5.  Covetousness is Idolatry. And Idolatry cannot be consistent with true Piety. Silver-Lovers, what ever their pretences be, cannot well be Saints.   

The third Character.  

3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritati opponitur: est ejus Excessus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hi praeterea fingunt honestas Causas ubi nullae sunt. Tales in Religione perniciosi sunt. Ad hos pertinent qui ob Flagitia pulsi, Nomine Evangelii exulare se fingunt, & de Persecutionibus suis ac constantia gloriantur sine Ratione 
† Aret. in loc. .  3. Boasters. Now Boasting (according to the Import of the Word here used) is a Vice whereby men speak of themselves, and to their own Praise more than the Truth. It's a feigned show (as are the Colours of the Rainbow) without substance, a flourishing Ostentation of some Excellency which is not in them. These in Matters of Religion are very Pernicious. Such are they who coin good Causes for the credit of bad Actions. Such are they also, who when banished for their Wickedness, pretend they suffer for the Gospel, and so without any Cause at all, glory of their Persecutions, and Constancy in their sufferings. They are 
* Elati. Ver.  lifted up with a high Conceit of their own Excellencies, wherein they 
† Gloriosi, Bez. Syr.  glory. Such are they,  


Qui plura sibi arrogant, quàm revera possident 
* Keck. Ethic. : Vel,  
Plura promittunt quàm praestare possunt 
† Ulpianus .   Who arrogate more to themselves than they do indeed possess; and promise more to others than they can perform.  
The word here used 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is the proper Epithet of a Peacock. Such have a glorious train, but foul feet. Their Lives proclaim their Pollutions, while their Lips boast of their Perfections. Boasting is ever a sign of emptiness. Empty vessels give the greatest sound.   

The fourth Character.  

4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isti enim se in omnibus quaerunt, arrogantes sunt & animo elati 
† Aret. in loc. .  4. Proud. This Pride is the Daughter of Self-love, the Sister of Covetousness, and Mother of Boasting. 'Tis near akin to the former Vices, and the Venom of them runs in the Veins of this. For such men seek themselves in all things, arrogate to themselves more than they ought, and are lifted up with high conceits of themselves. Pride is the Companion of every Vice, and the Ringleader in every Faction. Proud Persons gild themselves with an outward glory, while they are utterly empty of real worth. They spread a great Sail upon an empty Bark. They are painted Bubbles, shining Meteors, gilded Nothings, lying Vanities.   

The fifth Character.  

5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maledici 
* Bez. Syr. .  5. Blasphemers. Evil-speakers 
† Died. , Slanderers and Defamers. This is a Vice of the Tongue, as the former were Vices of the Heart. The Tongue is a Conduit-pipe by which the evil of the Heart flows out; and this is that which defiles a man 
* Mat. 15.18 . Herewith they blaspheme God, and defame men (the word here used imports both) reviling both Magistrates and Ministers.  

Obtrectantes fidelibus Doctoribus, & Deum ipsum traducunt 
† Pareus in loc. .  They are such who not only defame their faithful Ministers, but presume to traduce the Name of God himself. Whither will not desperate Atheism and unbridled Impiety carry men? Thus is the Word used in the Scripture; as when it's said, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Rev. 16.11 .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Judas 8. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Rom. 3.8 .   They blasphemed God.  
They spoke evil of Dignities.  
As we are slanderously reported.  
The Hebrew word 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  used to blaspheme, or curse 
* Num. 23.13 , signifies also to strike or pierce through 
† Hab. 3.14 . Blasphemies are empoisoned Arrows which wicked men shoot at God Almighty's Face; slanders are venomous Darts wherewith they transfix the Names of his children.   

The sixth Character.  

6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui hominibus suis (i. e. iis qui presunt sibi) non obtemperant 
* Syr. Interp. Trem. .  6. Disobedient to Parents. Who are not subject to them that (according to God's order) are set over them.  
By Parents (according to the Hebrew Idiom 
† Exod. 20.12 ) we are to understand all Superiors, Rulers, Governors, whether Domestical, Civil or Ecclesiastical. There are Natural, Spiritual, Political Parents: The first are properly called Father and Mother, the two last are Ministers and Magistrates, the word then in the latitude of its signification, denotes such persons as being children are refractory towards their Parents, such People as are regardless of their Pastor, such Subjects as are rebellious against their Prince. It imports that sin which stands in the Violation of the fifth Commandment. Such are the persons here described as cast off the Golden Yoke of Government, and break the silken bands of wholesome Laws, whether founded in a Natural, Moral or Civil Interest.   

The seventh Character.  

7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ingrati 
* Beza. , Negantes Beneficium 
† Syr. Interp. Trem. .  7. Unthankful. Such as never acknowledge any benefits.  
These are such as make no acknowledgement of their greatest Obligations to God or Man. Who are the living Sepulchers of God's Blessings and Man's Benefits. Such as disdainfully trample upon those stairs by which they rise and ascend to their Greatness. Of such David complains 
* Psal. 41.9 , Yea, mine own familiar friend, in whom I trusted, which did eat of my Bread, hath lift up his heel against me. Such are like that Fowl which bites off the Head of the Dam that feeds it. Thus the frozen Serpent hisses and stings him that cherishes and fosters it in his Bosom. Ingratitude is a devouring Monster, which though continually fed, is nothing the fatter. Such is the 
† Heb. 6.7, 8.  Ground which drinks in the Rain, but brings forth nothing but Briars and Thorns. This is near to Cursing, and its End is to be burnt.  

Ingratum si dixeris omnia dixeris.  Ingratitude is a comprehensive sin, a complicated evil, a brief Abridgement and Compendium of all Vices.   

The Eighth Character.  

8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scelesti 
* Vetus Interpr. , Impuri, i. e. quibus nullum jus est nec fas 
† Beza in loc. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod tum de moribus, tum de dogmatibus Doctrinae potest intelligi 
* Aret. in loc. .  8. Unholy. Wicked men, Impure Persons, such whose Lusts are their Laws, otherwise making no reckoning of Right or Wrong. The word here used notes that which varies from the Divine Standard, that holy Law which is the Rule and Measure of that which is Right and Good, whether it be in opinion or Practice. And indeed when the mind is corrupted by Erroneous Opinions, we cannot expect a Conformity in the Life to the Rules of Holiness. It denotes such as having quenched every spark of Goodness, and banished every motion of Godliness, have given themselves over to all Licentiousness and Lasciviousness 
† Judas v. 4 8. , to commit all manner of wickedness and uncleanness with Greediness 
* Ephes. 4.19. . Such who though they put a tincture of Holiness upon their Actions, have no Truth of Grace in their Hearts. Who draw not the Lines of their Lives by the golden Rule of God's Law, nor centre their thoughts in his Glory.   

The ninth Character.  

9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Affectus seu Amor Naturalis, qualis est Parentum erga Liberos. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen Patris apud Hebraeos fit ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit. q. Benevolus dictus, a propensâ erga liberos Voluntate 
† Buxt. et alii. .  9 Without natural Affection. The Word denotes the want of such a Natural affection or love, as is in the hearts of Natural Parents towards their Children. Hence we esteem and call such Parents as love not their children, Unnatural Parents. Such are like to the Ostrich, of which it is said 
* Job 39.16 , She is hardened against her young ones, as though they were not hers. But can this Hardness be found in the Hearts of the Sons and Daughters of Adam? Can a woman forget her sucking child, that she should not have Compassion on the son of her womb? Yea, they may forget 
† Isa. 49.15 . This want of Natural Affection is the punishment of Unnatural Lusts 
* Rom. 1.26, 27, 31. . The Bruit-beasts, by natural Instinct, are very tender over their young. Sin not only degrades Man to a Beast (as drunkenness) but makes him worse than a Bruit, for Unnaturalness. Such sinners despise Grace, strangle Nature, and destroy their own souls.   

The tenth Character.  

10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nescii Foederis 
† Beza. , sine Pace 
* Vetus. , Foedifragi 
† Castalio. , Irreconciliabiles 
* Scultetus. : Ab α privitiuâ, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, libo, sacrifico.  10. Truce-breakers. Covenant-breakers, such as are altogether regardless of Oaths and Covenants, or who being once provoked and become Enemies, are Implacable, Irreconcilable. For the Word is taken from the use of Sacrifices. Now Sacrifices were used by the Heathens to pacify (as they thought) an angry Deity. Hence it signifies (as some render it) Implacable. So a cruel and continual War, which admits of no Truce, they call 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Sic. Demosth. & Aeschin. .  An irreconcilable War.  
And Sacrifices also were used in making of Truces, and for the confirmation of Covenants. Hence it signifies Truce-breakers and Covenant-breakers. The Persons therefore here described are such as are furious and implacable when provoked, false and perfidious when engaged, though by the most sacred Oaths and Covenants. Such in whom there is no truth or trust; who of feigned Friends, pretended Lovers, will soon become real Foes, professed Enemies.   

The eleventh Character.  

11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Calumniatores 
† Beza. . Graecis Philosophis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quod cum Satan propriè possit & faciat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis rectè dictus est 
* Aret. in loc. .  11. False-Accusers, Slanderers, Calumniators, Make-bates, Devils, as the Greek word imports. And with the Greeks' it signifies such a one as by raising slanderous reports and false accusations, cannot only set men at a distance from, and at variance with one another; but also (which is the Property of the Devil, and from hence amongst them he hath his Name) can by this means make very friends to become deadly Enemies. These are the nearest kinsmen to the Prince of darkness, who is styled, 
† Rev. 12.20  the Accuser of the Brothers. Calumny is one of the Master-Engines of the Devil's Kingdom.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a traj●ciendo nomen habet.  Slander hath its Name in Greek from thrusting through: Slanders are those 
* Ps. 120.3  sharp Arrows of the Mighty, which are discharged against the white of Innocency, those deadly Darts, with which, dipped in the Poison of malice and revenge, Wicked men transfix the Names, and sometimes the hearts of the Saints. Of such doth holy David complain 
† Psal. 35.11, 12. ; False-witnesses did rise up; they laid to my charge things that I knew not. They rewarded me evil for good to the spoiling of my soul. By 
* Mat. 26.59, 60, 61.  such was our Saviour's Name crucified before his Body. This is a kind of 
† Matth. 5.11  Persecution of the tongue, under which the Saints have suffered in all Ages. Such are they who first take away a man's good Name by a false Accusation, and then his life by an unjust sentence. Just thus they dealt with Christ, and then no wonder though Satan's Agents practise the same. Devilish Policy upon the best of Christians. These are indeed (as the Word imports) Devils incarnate, who cannot taste so much sweetness in any thing as in Innocent Blood. The Greeks use the Word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to denote Persons that are extremely Impious, and even degenerated into the very disposition of the Devil. Calumny banishes all Piety from the breast wherein it lodges; it's daily feasted with lies and falsehood. It's a W●ed so poisonous, that no wholesome Herb will grow upon the same Ground. In a word, Slandering is a Satanical sin.   

The twelfth Character.  

12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Incontinentes 
† Vetus.  Intemperantes 
* Beza. . Qui se audit, & sibi modum statuere potest, & Affectibus imperare, is dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc Socrates hanc Virtutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, esse judicavit. Sunt igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soluti in omnem Voluptatem, proni in omnem Intemperantiam 
† Aret. in loc. .  12. Incontinent. Such whose sensitive Appetite is, without Bit or Bridle, of Continence or Temperance, impetuously carried after sensual delights. He that can command himself, and check his inordinate Desires or Inclinations is called Continent. Hence Socrates judged this Virtue to be the foundation of all Moral honesty and goodness. They therefore are called Incontinent, who dissolve themselves into sensual Delights, pursuing brutish pleasures with lose reins, and seeking in all things the satisfaction of their intemperate De res. They stifle their Natural Affections, and yet cannot bridle their Sensual Appetite. Their intemperance begets incontinency, and these two, as the two daughters of the Horse-Leach, still crying, Give, Give 
* Prov. 30.15 , suck out the Life-blood of their souls. The lusts of these men, like fire, whose rage is but increased by fuel; the more Provision they make for them, the more satisfaction they study to give them, the more do they become Excessive and Insatiable, Incontinent Persons are such as in the Pursuit of carnal Pleasures cannot contain themselves within the Bounds of Moderation.   

The thirteenth Character.  

13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Immites 
† Beza. , Feri 
* Vet. & Syr. , Alieni ab omni Humanitate, quales sunt ferae 
† Aretius. .  13. Fierce, Cruel, Unmerciful men. Such as having banished all humanity, are degenerated into Bruits through inhuman rage and cruelty. Bloody Beasts they are, full of Fierceness, unmercifulness and Revenge. Wicked men are, in Scripture, compared to 
* Psal. 57.4  Lions, 
† Ps. 22.12  Bulls, and 
* Prov. 28.15  Bears, to 
† Mat. 10.16  Wolves and Dogs 
* Phil. 3.2. , which cruelly devour the Sheep of Christ's Fold, the Lambs of his Flock, and sometimes tear and devour one another. These are 
† Ps. 68.30  the People that delight in War. These are they that (with Saul 
* Act. 9.1. ) breathe out threaten and slaughter against the Disciples of the Lord. The tender Mercies of the wicked are cruel 
† Prov. 12.10 . As a roaring Lion, and a ranging Bear; so is a wicked Ruler over the poor People 
* Prov. 28.15 .   

The fourteenth Character.  

14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Minime amantes Bonorum 
† Beza. ; Sine Benignitate 
* Vetus Interpr. ; Non a mantes Bonos, per Meiosin, Osores Bonorum 
† Cornel. à Lap. ; Odio habentes Bona 
* Syr. interp. Trem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Honestatis studiosus, boni & probi Ingenii homo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui non tam bonos & honestos, quam ipsam honestatem exosam habet & aversatur 
† Art in loc. .  14. Despisers of those that are Good. Such as can by no means love good men. These are not the Objects of their favour or Bounty. Yea, such as not only do not love them, but hate them. Yea, such as are not only no Lovers of Good men, but also 
* Diodat.  Despisers of Goodness, as the Word may import. Such as are so fare from being truly good and honest themselves, that they despise in their hearts all those that are so, and nourish a secret hatred of all Goodness and Honesty. But this hatred of Goodness principally shows itself in their Contempt of, or Opposition to, Good Men. The men of the World do naturally hate the children of God. Christians must not expect to be beloved by such as 
* Joh. 15.18  hated Christ. The godly are the great Eyesores of the wicked. The Image of God enstampt upon Saints renders them not amiable but abominable to sinners. The Ethiopians account the blackest complexion to be the beautifullest. The 
† Gen. 3.15  Seed of the Woman is ever hateful to the Seed of the Serpent.   

The fifteenth Character.  

15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proditores, qui tum fidei, tum fratrum nihil pensi habent, modo ipsi sint in tuto 
* Aret. in loc. . Amicitiae Desertores.  15. Traitors. Who make no reckoning of Truth and Honesty, nor do at all regard their brethren's welfare, so they can but secure themselves and their own Interests. False friends who betray those that put most confidence in them. A wicked man is a Reed of Egypt, that pierces his hand that leans upon it. They pretend Friendship, when they meditate Revenge, and proclaim Peace, when they prepare for War. They are such as will betray their Prince for Money, their Country for Reward, and the Cause of Christ for some private Gain, some secular Advantage. Thus Judas betrayed his Lord and Master 
† Mar. 27.3, 4.  for thirty pieces of silver, whereby he justly merited that ignominious Name, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6.16.  the Traitor, which shall perpetuate the shame and infamy of so foul a sin throughout all ages. Two sorts of men there are which are hated and abhorred of all men, as well of the Bad as of the Good; a King that is a Tyrant, and a Subject that is a Traitor. Such bring nothing but mischiefs to Commonwealths on Earth, and can expect nothing but Exclusion from the Kingdom of Heaven.  
Such a Traitor (to illustrate this by one instance) was that false and bloody Tryphon, of whom we read in the Maccabean Story: Who taking upon him the Protection of Antiochus, pretended to act for his establishment in his Kingdom, usurped by Demetrius, and shaken with Civil Commotions. And in this undertaking he became strangely successful, carrying on the matter under plausible pretences of Loyalty to his Sovereign, whom, having punished the Insolences of his Subjects, he pretended (doubtless to the joy of many deceived, but well-meaning Hearts) he would make a glorious Prince. But behold an execrable Design conceived, and soon after a cursed Parricide committed in the Execution of it. Behold the Face of pretended Loyalty covered with a Scarletblush, and her false Beauty stained with the guilt of innocent blood! For (says the story)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †.  Tryphon sought to advance himself to the Kingdom of Asia, and by stretching his hand out against. Antiochus the King, to bring it back with the Royal Diadem to his own head 
† 1 Macc. 12.39. . And his bloody enterprise failed not of a speedy execution. For it's said of him a while after,  
Now Tryphon having taken the young King Antiochus in the snares of Deceit, presently put him to Death, and usurped his Kingdom, and so by setting the Crown upon so cursed a Head, he became the cause of no small calamity upon the whole Land 
* 1 Mac. 13.31, 32. . Thus a Traitor is a Public Plague, and the proper Parent of perilous Times.  
But seldom hath the Righteous God suffered such Treasons and Parricides to escape Punishment. We read of a wicked Treason, and a cursed Parricide which the Servants of Joash, the King of Judah, committed upon him, pretending for the justification of so horrid a murder, his guilt of Innocent blood 
† 2 Chron. 24, 25. , that so a cruel piece of private Revenge might put on some appearance of an Act of Justice. But God chastised that bloody Crime by the hand of Amaziah, his son, who reigned in his stead. For (says the Scripture 
* 2 Chron. 25.3. ) It came to pass when the Kingdom was established to him, that he slew his servants that had killed the King his Father. We have another memorable Example in the Holy Scripture, of the Execution of Judgement upon Traitors, wherein we have many hands lifted up for the bringing down the stroke of Justice with the greater strength. 'Twas upon Amon, King of Judah, that this Treason and Murder was committed by his own Subjects. For (it's said 
† 2 Chron. 33.24. ) His servants conspired against him, and slew him in his own House. Base Rebels! Must the Royal Palace be the stage of your Prince's Ruin by your wicked Parricide? Bloody Butchers! Must the Royal Palace become the Slaughter-house of your Sovereign? But what followed? Had this King no Loyal Subjects in the Land that would dare to rise up for the Revenge of his Murder upon these wicked Traitors, that the Throne of his Son might be established with the more security? Yes, he had. For (it's said 
† ver. 25. ) the People of the Land slew all them that had conspired against King Amon, and the People of the Land made Josiah his son King in his stead. And hereupon, there is none so ignorant of the sacred story, but he knows how happy the Land was under the Government of the Good King Josiah. So for the Traitor Judas, we all know he came to a miserable End 
* Mat. 27.5 with Acts 1.18. .  
Thus we see Traitors are pernicious Persons, who make the Times perilous; but they shall not carry their Treasons out with Impunity, nor for ever escape Gods righteous Judgements.   

The sixteenth Character.  

16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Protervi 
† Vetus. , Praecipites 
* Bez. Syr. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur temerarius, inconsideratus, sumpta Metaphora ab Avium pullis, qui implumes dum volare conantur, humi decidunt 
† Aretius. .  16. Heady. Such as are inconsiderate in their undertake; froward, rash, and overforward in their Attempts and Actings. Who (like birds that will adventure to fly before they are fledged) run headlong upon desperate designs, whereby they often hazard both their own and others Ruin. These are still running forward, when they hardly know whither they go, nor what will follow. They are such  

Qui non vident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Who look not both forward and backward, both before and behind, as a Wise and Prudent man will do, before he undertakes any weighty Work, or attempts any great Design. For, 
* Eccl. 2.14  The wise man's Eyes are in his Head, but the Fool walketh in Darkness. 'Tis good counsel, that of the Poet 
† Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Consult before thou enterprise. He that fails in this Point of Wisdom, shall soon see a proof of his own Folly. Wise Counsel is the soul and strength of great undertake. For (says that Oracle of Wisdom) Without Counsel, purposes are disappointed 
* Prov. 19.22 ; but every purpose is established by counsel 
† Prov. 20.18 . And therefore, says he, 
* Prov. 24.5, 6.  A wise man is strong, yea, a man of knowledge increaseth strength. For by wise Counsel thou shalt make thy War: and in multitude of Counsellors there is safety. But now on the other side, inconsiderateness leads to Confusion, and Rashness is the forerunner of Ruin.   

The seventeenth Character.  

17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tumidi 
† Vetus. , Inflati 
* Beza. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animi est Tumour & Arrogantia prae se alios contemnentis, dum homines amore & study sui occupati sunt 
† Aretius in locum. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non modo inflatum, sed in Genere dementatum & fanaticum significat 
* Victorin. Strigel. in N.T. .  17. . Such as are puffed up with pride, and even swelled, like Toads with Poison. This high-mindedness is that Pride of Spirit, and Arrogancy of an aspiring Mind, whereby men do contemn all others in Comparison of themselves, and centre all their Affections and Endeavours in themselves, being wholly taken up and busied about their own private and personal Concernments. The 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Word imports such a lifting up of the Mind as unhinges Reason, and opens a wide door to folly and madness to enter in. So 'tis used by Physicians to signify Madness and Phrenetick Distempers. High-mindedness is a kind of spiritual Frenzy and Madness of the Mind. Ambition, Pride, and Self-love are the Ingredients of this strong Drink which strangely intoxicate the mind of man, and if it be but mixed with some drams of Popular Applause and worldly Glory, it ordinarily produces this Spiritual, (or if you will, Moral) Madness. That famous Mutinist, Masianello of Naples, was not able to bear the new wine of his disproportioned worldly Greatness. What Frenzy, what Fury possessed the minds of Haman, of Herod, when they had drunk deep of the World's Golden Cup of Glory! The one would sacrifice many thousand Lives to his Revenge for want of the bowing of one man's knee 
* Esther, chap. 3. ; the other (to outvie him in the desperate Madness of an audacious enterprise) would plant his Engines higher, and attempt to kill God himself, to murder God incarnate 
† Matth. chap. 2. . Man's head cannot bear too great heights, but it's presently filled with giddiness, and prone to Precipitation. A small ship is soon overturned by the winds when it carries too great a Sail. 'Tis then an excellent admonition, that of the Apostle 
* Rom. 11.20 ;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Be not , but Fear.  
 men are usually very Pusillanimous, and low-spirited in the most Noble undertake. They are but empty Bladders that are thus swelled with the Wind of vanity.   

The eighteenth Character.  

18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Elegans est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Voluptatum amantes potius quam amantes Dei 
† Beza. .  18. Lovers of Pleasures more than Lovers of God. They with the busy Wasp (that little Epicure) are more taken with the sweetness of honey, then with the Royal Eagle (that Emblem of Nobleness) with the Brightness of the Sun. God is the 
* Summum Bonum.  Chiefest Good, the most Amiable Object to an Intellectual Eye, and yet more Amiable to a Spiritual Eye, as he discloses his Beauties in the Face of Christ. Sensual Pleasure is a soon vanishing smile, a tickling of the Senses, causing 
† Eccl. 7.6  the Laughter of Fools. What Fools are those that prefer a vanishing shadow before a never fading Beauty! And besides, these transitory Pleasures, thus inordinately pursued, end in eternal Pains.  

Momentaneum quod delectat, Aeternum quod cruciat.  The Delight of an Epicure (like the 
† Job 20.5  joy of an hypocrite) is but for a moment, but his torment is everlasting. And yet do these foolish Epicureans love their pleasures more than God, as appears in this, that they forsake God to follow their pleasures, and while they are taken up with the entertainment of their pleasures, they say to God depart from us, we care not for the knowledge of thy Ways 
* Job 21.10, 11. . Such are they of whom the Prophet speaks 
† Amos 6.4, 5, 6. , That lie upon Beds of Ivory, and stretch themselves upon their couches, and eat the Lambs out of the Flock, and the calves out of the midst of the Stall. That chant to the sound of the Vial, and invent to themselves Instruments of Music, like David, That drink Wine in Bowls, and anoint themselves with the chief ointments: but they are not grieved for the Affliction of Joseph. They banish sorrow from their hearts, and sink in downy Delights. They regard not the State of the Church, nor care for the Commands of God. They live in a Paradise of Pleasures, and so pass into a Purgatory of Pains; a place where their Flowers are all faded, and where that Fire is kindled which shall burn for ever. Thus the Apostle James reproves the Rich men of his Days, who were great Oppressors of the Poor 
* Jam 5.1, 4, 5 . Ye have lived in Pleasure (saith he) on the earth, and been wanton: ye have nourished your hearts, as in a Day of slaughter. The words in the Original are more Elegant and Emphatical.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ye have been luxurious and lascivious.  
But what's the end of these irreligious and wanton Epicures? They are but fatted with the swine to the slaughter. A Voluptuous man cannot be a Virtuous man. Virtue can find no Place, much less hope for Preferment in the Kingdom of Pleasure. In the Deluge of Pleasure, the Dove of Piety can find no place where to set the sole of her Foot. But punishment will take place where Piety can find none.   

The nineteenth Character.  

19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Habentes speciem quidem Pietatis, Virtutem autem ejus abnegantes 
† Vetus. . Vel habentes Formam Pietatis, sed qui Vim ejus abnegarint 
* Beza. . Vel, quibus est species Reverentiae Dei, & a Virtute Dei longe discedunt 
† Syr. Interp. Trem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem significat inane Pietatis simulacrum 
* Bez. in loc. .  19 Having a form of godliness, but denying the power thereof. These are Hypocritical Professors of Religion, who make a fair show outwardly, but there's no substance, there's nothing but emptiness within. They set up an Image of godliness which was never enlivened with Grace. They make a show of Devotion, without any Truth of Affection. They have an outward Form, but they want that inward Fervour, which should give Life and Heat to all their exercises of Religion and godliness. The 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Word here used, signifies not an Essential but an Accidental form, the Visor or Mask, not the Beauty or Lineaments of true godliness. They wear Christ's Livery, but never learn that Lesson, which he taught his Disciples 
* Mat. 10.38 Luk. 9.23. ; To deny themselves, to take up their Cross and follow Christ. They are like those that wear another's Picture, when they care not for his Person. They content themselves with the shell of Religion without the Kernel, the shadow without the Substance, the form without the Power. They deny the power of godliness, that is, they are utterly void of it, altogether strangers to it. They neither feel nor exercise the Vigour and Life of true Godliness, solid Christianity. They do not experiment the Efficacy of it upon their Hearts, nor express the Beauty of it in their Lives. They are acquainted, it may be, with the Letter, but strangers to the Spirit of the Gospel. They are as so many Bulrushes growing in the waters of the Sanctuary, smooth without, but spongy and nonsubstantial within. Their Religion is but a Body without a Soul, a Cage without a Bird, a painted Cabinet without the Jewel, a very Picture without Life, strength or motion. They are in a word no better than painted Pageants of pretended Piety.  
To complete the number of these Characters we shall draw one more from the thirteenth Verse of this Chapter, where these Persons before so largely described by their several Properties are further called,   

The twentieth Character.  


20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mali homines & seductores 
† Vetus. ; Vel, Improbi homines & Impostores 
* Beza. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus significat aliquid amplius quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nempe eum qui sit in omni scelere exercitatus, & ad injuriam cuivis inferendam totus comparatus 
† Bez. in Mat. 5.37. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est homo de industria malus, malignus, & add male agendum exercitatus 
* Cornel. a Lap. . Diabolus per quandam Antonomasiam vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Drus. Obs. Sac. l. 13. c. 16. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praestigiatorem, seu Prestigiis, Incantatione & Imposturis fallentem, apud Veteres 
* Platonem sc. Herodot. & Alios.  Graecos, significat.   20. Evil men and Seducers. Sin and Seduction go hand in hand together. These two fitly concur to make up one Character of a wicked man. The greater sinner a man is, the sooner will he become a Seducer. The greater the sinner, the nearer to Satan, the nearer to Satan the sooner a Seducer.  
Now they are called evil men from their setting themselves to work wickedness; so the word imports. Hence they are elsewhere called 
* Psal. 6.8. Mat. 7.23.  Workers of iniquity. They are such as are desperately & determinately wicked, thoroughly exercised in wicked works. They are such as trouble and vex the truly godly by their wickedness. They are such as being made up of mischief, do make a Trade, yea, a Sport of sin. It is (saith the Wise man 
† Prov. 10.23 ) a sport to a Fool to do mischief. Hence is the Devil (whose only Delight is in sin and Mischief) sometimes in Scripture called by this very Name 
* Mat. 13.19. 1 Joh. 2.13. and 5.18. , The wicked One.  
Seducers are here so called from their subtle Impostures, flattering Illusions, and 
† Eph. 4.14  cunning craftiness to deceive, according to the Import of the word here used. They have something of the 
* Gen. 3.1. Rev. 12.9.  subtlety of the old Serpent, whose seed and spawn they are. The word signifies also a Delusion by means of Witchcraft or Incantation. Seducers are a kind of Sorcerers, and Seduction is a kind of spiritual Witchcraft and Enchantment. O foolish Galatians (says the Apostle 
† Gal. 3, 1. ) who hath bewitched you that you should not obey the Truth, before whose Eyes Jesus Christ hath been evidently set forth, crucified among you! These are they that draw men off from the Ways of Truth, into the By-paths of Error, that lead to Destruction. 
* ver. 6.  These are they which creep into houses, and lead captive silly women laden with sins, led away with divers Lusts. These are they which using a kind of spiritual sorcery do (with Simon Magus 
† Act. 8.9, 10, 11. ) bewitch the People, who being taken with their Delusions are ready to cry out, These men are the great Power of God. Thus they carry, as it were, in one hand a flaming light, and in the other an empoisoned Cup; and so the multitudes that follow them for the one, hay cause to drink of the other; which causing a spiritual drunkenness carries them headlong to Eternal Destruction. For, 
* 2 Thes. 2.10, 11, 12.  Because they received not the Love of the Truth, that they might be saved, even for this cause doth God send them strong Delusion (the Energy of Error 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) that they should believe a lie, that they all might be damned, who believed not the Truth, but had pleasure in unrighteousness.  
These are the Foxes to which Satan hath tied his Firebrands, which if not speedily apprehended and suppressed, will soon set all in a flame, and cause a fearful combustion both in Church and State. When these fiery Comets do appear, they usually portend great changes in the Commonwealth, and great Calamities to the Church of God. These therefore we may well look upon as the Messengers of evil Tidings, and the Marks of perilous Times.  
Thus we have seen the persons deciphered by their several Characters which make the Times perilous. Now by a serious survey, and a deliberate consideration hereof, every soberly wise Christian may easily discern when these Days are come which the Scripture hath foretold shall be perilous Times, especially if the State of things also be but duly considered when such persons as these do abound.  
From the Characters therefore of men, and the Consideration of the state of things, we may draw the Scripture-Symptomes of Perilous Times; and such are these that follow.    

The SYMPTOMS of Perilous Times.  

The first Symptom. Prevalency of Impiety.  
THey are Perilous Times, Days of great Danger, When those impieties do exceedingly abound, which are high Provocations of God's Anger.  
This is a Conclusion which may be clearly drawn from all the forementioned Characters. When those sins are daily multiplied against God, whereby God is provoked to execute his Judgements upon men. When Sin and Wickedness abounds amongst a people professing true Religion and Godliness. Thus our Saviour speaking of the last Days, wherein these Perilous Times should be, tells us that then Iniquity should abound 
* Mat. 24.12 . They were evil Days, perilous Times with the People of Israel, when their prevailing Impieties brought down prevailing Judgements. When the Land is polluted with sin, it's time it should be purged with Judgement. When the iniquity of the Amorites was full 
† Gen. 15.16 , God cut them off, and planted the Israelites in their land. When the sins of Sodom were come to their height 
* Gen. 18.20 , Fire and Brimstone was reigned down upon them from heaven 
† Gen. 19.24 . When the Jews had filled Jerusalem with their manifold sins, and multiplied Abominations, God caused them to be carried away Captives to Babylon 
* See Jer. Chap. 5. to 16 . When men draw iniquity with Cords of Vanity, and sin as it were with a Cart-rope 
† Isa. 5.18 , they do but pluck down Judgements upon their own Heads. Crying-sins are wont to bring down cutting Judgements. When the Field is overgrown with Thorns, its time to set it on Fire. men's sins are but Fuel to the Fire of God's Judgements. The Seed of sin brings forth the Fruit of Death; 'Tis so in a Person, 'tis so in a Nation. This Observation is very often verified by sad Experience. Even as I have seen (says Eliphaz in Job 
* Chap. 4. v. 8, 9 ) They that plough iniquity, and sow wickedness reap the same. The thorns of tribulation grow up from the seeds of sin. Though sin at the first bear a sweet Flower, it at length grows up to a sharp Thorn. When a whole land is sown with wickedness, what can we expect the Harvest-Time to be, but a Day of Destruction? When the Harvest of sin is ripe, God sends forth an Angel with a sharp Sickle to reap the Earth 
† Rev. 14.14, 15. . When the Lord of the whole earth hath fenced a Land about for a Vine-yard to himself, and gathered out the stones thereof, and planted it with the choicest Vine, and built a Tower in the midst of it, and also made a Winepress therein; and yet (notwithstanding all this cost and care) when God expects it should bring forth Grapes, it shall bring forth wild Grapes 
* ●sa. 5.2. , what do you think, will he do to this Vine-yard? Let God himself tell you, who is as True in his Threaten, as Just in his judgements. Go to now (saith the LORD 
† Isa. 5.5, 6 ) I will tell you what I will do to my Vine-yard; I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste; It shall not be pruned, nor digged, but there shall come up Briars and Thorns: I will also command the clouds that they rain no rain upon it. Thus will God suspend his mercies from an unthankful People, and inflict his judgements upon a sinful Nation. Yea further, God will at length send his Angel with a sharp sickle, to gather the Clusters of these wild Grapes. So shall they be cast into the great Winepress of the wrath of God. So is his dealing with sinners Prophetically represented to us in the Holy Scriptures 
* Rev. 14, ●8, 19 , when they have filled the earth with the cursed Fruits of sin. And upon the execution of this sentence what follows? And (says the Scripture 
† Rev. 14.20 ) the Winepress was trodden without the City, and Blood came out of the Winepress, even unto the Horse-bridles, by the space of a thousand and six hundred Furlongs. Thus when a land is polluted with overflowings of sin, it may soon be punished with a Deluge of Blood. The Times are ever perilous during the Reign of sin.  
But for the further opening of this first Proposition, I shall do these two things; 

1. Show what those special sins are, which are Signs of Perilous Times.  
2. Consider the cases wherein such sins have, in a special manner, this Symptomatical significancy.    

The first Enquiry. What special sins make perilous Times.  
FOr the Discovery of this, What sins they are that speak the Times to be Perilous, I shall not presume to make a Particular enumeration of all those sins which are Symptoms of evil Times, or signs of approaching Judgements; (This would be a task perhaps too difficult, and occasion a Discourse too tedious) But only instance in some of those special sins, which I find in the holy Scriptures, have been the procuring causes of those Calamities, which have made the Times Perilous to God's people. Several other sins, which have plentifully poured out the same malignant influence, upon the Places and people under their Regency and dominion, we shall have occasion to speak of in the following Symptoms. For the present then take we notice of these subsequent sins as sad Symptoms and Presages of Perilous Times; viz.  

The first Sin. Atheism and Irreligion.  
THe Times are evil and perilous, When Atheism and Irreligion abounds. When there is no 
* Hos. 4.1.  knowledge nor 
† Rom. 3.18  fear of God to be found in multitudes of People, especially where the Preaching of the Word, and the Means of Grace are plentifully afforded, it's a sad sign of some sore judgement. If God will pour out his Fury upon the Heathens that know him not, and the Families of those Heathen Kingdoms that call not upon his Name 
* Jer. 10.25 with Psal. 79.6. ; how much more upon those that are called Christians, and yet are grossly ignorant of God, and live in the constant neglect of this great Duty of Prayer? For the more are the Means that are vouchsafed to any People, and the greater the Obligations are that are laid upon them to any Duty, the more heinous is their sin, the higher is their Provocation if they neglect it, and the greater shall the Judgements be, the heavier the punishments wherewith the Lord will at length plague such a sinning People. And therefore does the Lord Jesus pronounce such a terrible woe against Corazin and Bethsaida, and threaten them with such a dreadful Destruction, because they were not amended notwithstanding the Mighty works he had wrought amongst them 
† Mat. 11.20, 21. . But (says he 
* v. 22, 23, 24 ) I say unto you, it shall be more tolerable for Tyre and Sidon at the Day of Judgement, then for you. And thou Capernaum, which art exalted unto heaven, shalt be brought down to Hell: For if the Mighty works which have been done in thee, had been done in Sodom, it would have remained until this Day. But I say unto you, that it shall be more tolerable for the Land of Sodom, in the Day of Judgement, then for thee. The greatest outward Privileges will not exempt a sinning People from the sorest Judgements 
† 1 Cor. 10 1-11. . Nay, the greater the Privileges are we do enjoy, the sorer shall our Punishments be, if we improve them not, if we abuse them.  
Now how may we tremble with a just Fear of some fearful Judgement, when we consider how much Darkness there is in a Land of Light, how Ignorance, Atheism and Ungodliness abounds amongst a People, which may plentifully enjoy the Means of Grace! How many thousands are there that know not Jesus Christ, nor care to know him! Yea, how many thousand Families are there in a Land blest for above a thousand years with the Gospel, that call not upon God How many Millions of People may be seen every Lord's Day in the streets of Cities, in the Fields and Villages, that make it their constant Practice to profane the Sabbath, by Vanity and idleness, besides those Children of Darkness, which are already in the Suburbs of Hell, who are then at their Pots and Pipes, in their Dens of Iniquity! Now 
* Jer. 5.9.  shall not the Lord visit for these things, and be avenged on such a People as this? When such a black cloud of Darkness hath overspread the Land, that men see not the Light of the Sun at Noonday; how may we justly fear that the Thunder of God's judgements will suddenly break out against us!  
We read that when the King of Asyria brought in strangers into Samaria, that feared not the LORD, nor knew the manner of his worship, the LORD sent Lions among them that destroyed them 
† 2 Kin. 17 24, 25, 26. . Atheism and Irreligion in a Holy Nation (a Nation called and consecrated to God's Worship and Service) is more provoking, and sooner plucks down Judgement then in a Heathen Land. Wild Beasts may be secure and live long in a Large Forest, but they are soon taken and slain when once found in a Tilled Field.  
This was part of the Charge which the Lord drew up against his people Israel, before he cast them to be melted from their dross in the Furnace of Babylon 
* Jer. 9.3. ; They proceed from evil to evil, and they know not me, saith the LORD. And therefore saith he to his Prophet, 
† Jer. 9.6, 7  Thine habitation is in the midst of deceit, through Deceit they refuse to know me, saith the LORD. Therefore thus saith the LORD of Hosts, Behold, I will melt them and try them; For how shall I do for the Daughter of my People? Ignorance is a damning sin●, a soul-destroying Evil. It is a People of no understanding (saith the Lord 
* Isa. 27.11 ) therefore he that made them will not have mercy on them, and he that form them will show them no favour. And again, 
† 2 Thes. 1 7, 8, 9  The Lord Jesus shall be revealed from Heaven, with his Mighty Angels in flaming fire to take vengeance as well on them that know not God, as on them that obey not the Gospel of our Lord Jesus Christ. And these also, as well as the other, shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his Power. But now when ignorance is joined with obstinacy, as in those that refuse to know God, or to learn the Mysteries of the Gospel, it's a sin more inexcusable, and the punishment of it more intolerable. Certainly, if the knowledge and worship of God do open a gate for the bringing in of all manner of Blessings into a land, Ignorance and Irreligion must needs open a wide door to Destruction.  
Before the first destruction of Rome by Brennus and his Gauls, its observed by the Heathen Writers themselves, that the People were grown altogether Careless and negligent in the matters of Religion. The ancient Britan's (it's the Observation of Bede) a little before their Destruction by the Saxons, were arrived at such a pitch of profaneness, as 
Odium in Religionis Professores, tanquam in Adversarios, serre.  To hate the Professors of Religion, as if they had been their professed Enemies.  
When men are become not only Strangers, but Enemies to Religion, its Time for God to departed from such a People, and instead of the Gospel, the Ensign of Peace, to send some grievous Plague, as a Bosom of destruction, to sweep the Land of its Inhabitants.   

The second Sin. Murmuring against God.  
THose are evil and Perilous Times, wherein People murmur against God, his Providences, Judgements, Ministers, Mercies. This was the sin of Israel, for which God slew them in the Wilderness 
* See Exo. 1-12. with Psal. 78.17, 31 and 1 Cor. 10.10. . For (says the Scripture 
† Psal. 106 25, 26, 27. ) They murmured in their Tents, and harkened not unto the Voice of the LORD. Therefore he lifted up his hand against them, to overthrow them in the Wilderness: To overthrow their seed also among the Nations, and to scatter them in the Land. Yea, (says the Psalmist 
* Psal. 78. 17-21. ) they spoke against God; They said, can God furnish a Table in the Wilderness? Behold he smote the Rock that the Waters gushed out, and the streams overflowed; can he give bread also? Can he provide flesh for his People? Therefore the LORD heard this and was wroth; so a Fire was kindled against Jacob, and Anger also came up against Israel: Because they believed not in God, and trusted not in his salvation. To murmur against present Providences, notwithstanding former Experiences, is a very provoking sin. Murmuring against the God of our Mercies, because he does not answer our desires in the satisfaction of our lusts, is grand Ingratitude, and speaks a high Degree of Wickedness. Justly may the Lord throw down his heaviest Judgements upon the heads of such a provoking People. Yea, though men do not directly speak against God, yet when they speak against his Messengers, murmur against Ministers, against their Maintenance, they do in effect murmur against God himself. He that repines at the Reception of Ambassadors, and the charge of their entertainment, is guilty of a Crime of State which will cast such a reflection upon the King that sent them, as will receive but an ill Resentment. And therefore in this Case we may say with Moses of the Israelites, 
* Exod. 16.7, 8.  What are we, that ye murmur against us? Surely, the LORD heareth your Murmur which you murmur against him. For what are we? your murmur are not against us but against the LORD? And do you thus requite the LORD for his great Mercy in giving you the Gospel, O foolish people and unwise 
† Deut. 32 6. ? May not he justly punish you for so great a Provocation, by depriving you of so rich a Mercy, by taking away his Gospel?  
So when men murmur at their great Plenty (the sin of thousands in the Land) do they not provoke the Lord to plague the Land with Famine? when men murmur against God in Times of Peace and liberty, how just is it with God to scourge them with bloody Wars, and chastise them with a cruel Bondage? When men are impatient under their losses and afflictions, and murmur at those sufferings wherewith they are corrected for their sins, but yet neither take notice of the sins which have caused those sufferings, nor the Hand of God which chastises them with such Afflictions (as the Dog which flies at the stone, but regards not the Hand that threw it) how do they provoke God to load them with heavier Fetters, and chastise them with smarter Rods, more cutting calamities! when murmuring grows up from a bitter root of Atheism, and brings forth the cursed Fruit of Rebellion; it's time for God to take the Axe of his Judgements, and cut down such a provoking People. Surely murmuring against God, is the forerunner of many miseries amongst men, and so a sad presage of Perilous Times.   

The third Sin. Injustice, Cruelty, Oppression.  
Righteousness exalteth a Nation, but sin is a reproach to any People 
† Prov. 14.34 . And especially Injustice, Cruelty, Oppression; sins which make the Times evil and Perilous. This complicated Iniquity is in the Law of God Interpretative murder: And therefore the LORD stops his Ears to the Prayers of his People, and casts all their Sacrifices as dung in their Faces, saying, 
* Isa. 1.11— 15.  To what purpose is the multitude of your Sacrifices and solemnities? They are a trouble to me, I am weary to bear them. And when you spread forth your hands, I will hid mine eyes from you: yea, when you make many Prayers, I will not hear. Why so? Your hands are full of Blood. But how did they contract this guilt? Surely by their Injustice, Cruelty, Oppression, as appears by those Precepts which the Lord gives them in opposition to their present Practice; 
† Isa. 1.17  Learn to do well, seek Judgement, relieve the Oppressed, judge the Fatherless, plead for the Widow. Now hence it appears that Persons guilty of these sins, are in Gods Account Murderers, men that are guilty of Innocent Blood, which cries aloud to heaven for vengeance to be executed upon such bloody wretches, covetous, cruel, and oppressing Tyrants. And this is yet more clear from the following Complaint and Commination. For thus the Prophet proceeds 
* Isa. 1.21, 24. , How is the faithful City become a Harlot? It was full of judgement, Righteousness lodged in it; but now murderers. Thy Silver is become Dross, thy Wine mixed with Water. Thy Princes are Rebellious, and Companions of Thiefs: Every one loveth gifts, and followeth after rewards: they judge not the Fatherless, neither doth the Cause of the widow come unto them. Therefore saith the Lord, the LORD of Hosts, the Mighty one of Israel, Ah, I will ease me of mine Adversaries, and avenge me of mine Enemies. For this Sin the Lord threatened to lay waste his Vineyard 
† Isa. 5.5, 6 , even to lay the Land of Israel and Judah open to Destruction. For the Vine-yard of the LORD of Hosts is the House of Israel, and the men of Judah his pleasant Plant: and he looked for Judgement and behold Oppression; for Righteousness, but behold a cry 
* Isa. 5.7. . This made their solemn Fasts abominable to God. Behold (says the Lord 
† Isa. 58.4 ) ye fast for strife and debate, and to smite with the fist of wickedness; ye shall not fast as ye do this Day, to make your voice to be heard on high.  
These are the sins which obstruct the Lords saving Mercies, and draw down his sorest Judgements upon a sinful Nation. A large and lively Representation hereof (which calls for our sad and serious thoughts, in a timely Reflection upon our sins and sufferings in these distracted Times, that we may wisely bethink ourselves before it be too late, of the most effectual means for the Prevention of the Lords sorer Judgements upon our Land) we have set before us in the Prophecy of Isaiah 
* Chap. 51. v. 1-19. , in these words;  
Behold, the LORDS hand is not shortened, that it cannot save, neither his Ear heavy that it cannot hear. But your iniquities have separated between you and your God, and your sins have hid his Face from you, that he will not hear. For your hands are defiled with Blood, and your fingers with Iniquity; your Lips have spoken Lies, your Tongue hath uttered Perverseness. None calleth for Justice, nor any pleadeth for Truth: They trust in Vanity, and speak Lies; they conceive Mischief, and bring forth Iniquity. They hatch Cockatrice Eggs, and wove the Spider's Web: he that eateth of their Eggs dieth, and that which it crushed breaketh out into a Viper. Their Webs shall not become garments, neither shall they cover themselves with their works: their Works are works of Iniquity, and the Act of Violence is in their Hands. Their feet run to evil, and they make haste to shed innocent blood. Their thoughts are thoughts of Iniquity; Wasting and Destruction are in their paths. The way of Peace they know not, and there is no judgement in their go: they have made them crooked Paths; whosoever goeth therein shall not know Peace. Therefore is Judgement far from us, neither doth Justice overtake us. We wait for Light, but behold obscurity; for Brightness, but we walk in Darkness. We grope for the Wall like the Blind; and we grope as if we had no Eyes: We stumble at Noonday, as in the Night; we are in desolate Places, as dead men. We roar all like Bears, and mourn sore like Doves: We look for Judgement, but there is none; for salvation, but it is far off from us. For our Transgressions are multiplied before Thee, and our sins testify against us: for our Transgressions are with us, and as for our iniquities, we know them. In transgressing and lying against the LORD, and departing away from our God; speaking Oppression and Revolt, conceiving and uttering from the heart Words of falsehood. And Judgement is turned away backward, and Justice standeth afar off: for Truth is fallen in the street, and Equity cannot enter. Yea, Truth faileth, and he that departeth from evil maketh himself a Prey, and the LORD saw it, and it displeased him that there was no Judgement. And he saw that there was no man, and wondered that there was no 
* Or, Interposer, Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendered Job 36.32  Intercessor. Therefore his Arm brought salvation unto him, and his Righteousness, it sustained Him. For he put on Righteousness as a Breastplate, and an Helmet of Salvation upon his Head; and he put on the Garments of Vengeance for clothing, and was clad with zeal as a Cloak. According to their Deeds, accordingly he will repay, Fury to his adversaries, Recompense to his Enemies; to the Islands he will repay Recompense. So shall they fear the Name of the LORD from the West, and his glory from the Rising of the Sun: when the Enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him.  
Thus we see how miserable the State of that Nation is, which is full of Unrighteousness, Oppression and Cruelty, and how dreadful the condition of that People, who are guilty of these sins, shall be, when the LORD of Hosts, armed withVengeance shall come forth in Wrath and Fury, for the Execution of his Judgements.  
These are usually the sins of the great men of the world. The Psalmist thus describes them 
† Psal. 73. 6-10. ; Pride compasseth them about as a chain; Violence covereth them as a Garment. Their Eyes stand out with Fatness; they have more than heart could wish. They are corrupt and speak wickedly concerning Oppression; they speak loftily. They set their Mouth against the Heavens, and their tongue walketh through the Earth. Therefore his People return hither; and waters of a full Cup are wrung out to them. But when their Insolences are grown intolerable, God takes down their Pride with deserved Punishments. When they are come to the Zenith of their glory, the least touch of the Almighty's hand sends them down into the lowest Centre of wretchedness and infelicity. That may be the very moment of their Destruction, wherein they think to put a Period to the Church's Peace by their bloody Tyranny and Oppression. For the oppression of the Poor, for the sighing of the Needy, NOW will I arise (saith the LORD) I will set him at safety from him that puffeth at him 
* Psal. 12.5 .  
Oppressors are wont to prey upon the Poor, as the stronger Beasts upon the weaker, the greater Fowls and Fishes upon the lesser. They are the Leeches of the Commonwealth, which suck the Blood out of its Veins; the Suckers which spring from the roots of the Trees, and draw away the Sap from the otherwise fruitful Branches. The Oppressor is a most cruel Chemist; for he distils Silver out of the sweat of poor men's Brows, and Gold out of the tears of Widows and Orphans. The very Laws are made use of by such as Keys to open their Coffers, as Buckets to draw all the water out of their Wells.  

Aperi Bursam & ego aperiam Buccam.  Let me finger my Fee (says the greedy Lawyer) and I will canvas thy Cause. Thus Justice runs upon Silver-wheels, while Oppression rules with an Iron Rod. The Poor are dashed in pieces by the Proud, like Potter's Vessels. Then is it time for the Judge of the World to come forth and execute Judgement. Then shall they feel the strength of his strokes, as well as others have felt the Power of their Pride. 
† Isa. 30.12, 13, 14  Wherefore thus saith the Holy One of Israel, Because ye despise this Word, and trust in Oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high Wall, whose breaking cometh suddenly at an Instant. And he shall break it as the breaking of the Potter's Vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a sherd to take Fire from the Hearth, or to take water withal out of the Pit.  
Oppression, when it is become a reigning sin, precedes some sore Visitation of that City, presages the utter Desolation of that Land, wherein it reigns. We shall not doubt of the Truth of this, if we do believe the Word of God. 
* Jer. 6.6, 7, 8.  For thus hath the LORD of Hosts said, Hue ye down Trees, and cast a Mount against Jerusalem: This is the City to be visited; she is wholly Oppression in the midst of her. As a Fountain casteth out her waters, so she casteth out her Wickedness: Violence and spoil is heard in her, before me continually is Grief and Wounds. Be thou instructed, O Jerusalem, lest my soul departed from thee: lest I make thee desolate, a Land not Inhabited.  
The Riches gained by Oppression shall not prosper in the hand of Oppressors, nor prefit them in the Day of wrath: Forasmuch therefore (saith the LORD 
† Amos 5.11, 12. ) as your treading is upon the Poor, and ye take from him Burdens of wheat, ye have built Houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant Vine-yards, but ye shall not drink Wine of them. For I know your manifold Transgressions, and your mighty sins: they afflict the just, they take a Bribe, and they turn aside the poor in the Gate from their right. And what follows? 
* v. 16, 17.  Therefore the LORD the God of Hosts, the Lord saith thus, wailing shall be in all streets, and they shall say in all the Highways, Alas! Alas! For I will pass through thee, saith the LORD. Well then may the Apostle call the Rich men of the World, who have been the Oppressors of the Poor, to weeping and mourning, and bitter Lamentation. 
† Jam. 5. 1-6.  Go to now ye rich men, weep and howl for your miseries that shall come upon you. Your Riches are corrupted, and your Garments motheaten. Your Gold and Silver is Cankered, and the Rust of them shall be a witness against you, and shall eat your Flesh as it were Fire; ye have heaped Treasure together for the last Days. Behold the hire of the Labourers, which have reaped down your Fields, which is of you kept back by Fraud, crieth: and the cries of them which have reaped are entered into the ears of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *  the Lord of Sabaoth. Ye have lived in pleasure on the Earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD of Hosts.  and been wanton: ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just, and he doth not resist you. Bloody Tyrants! Thus do Wolves devour the harmless Sheep. But the Mighty God will at length roll down heavy Judgements upon the heads of such wicked worldlings.  
Deceit and Violence are the two main Pillars in the House of OPPRESSION, wherein bloody Tyrants and Insolent Usurpers dwell. They lay snares for the Lives of men, that they may take them by Deceit, and then drag them with Violence to a bloody Death, or unjustly deprive them of the Comforts of Life. Such is the State of things when Oppression reigns in a Land. Thus doth the Prophet describe these bloody and deceitful men, who seek to oppress the Righteous and lie in wait for Innocent Blood, and shows how high a Provocation this is of the great God to execute his Judgements upon such a sinful Nation. For among my People saith the LORD by the Prophet 
† Jer. 5.26 ) are found Wicked men: they lay wait as he that setteth snares, they set a Trap, they catch men. 
* Jer. 9.8, 9  Their Tongue is as an Arrow shot out, it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth wait for him. Shall I not visit them for these things, saith the LORD? Shall not my soul be avenged on such a Nation as this? 
† Jerem. 5 27-29.  As a Cage is full of Birds, so are their Houses full of Deceit: therefore are they become great, and waxed rich. They are waxen fat, they shine, yea, they overpass the Deeds of the wicked: they judge not the cause, the Cause of the Fatherless, yet they prosper: and the right of the Needy do they not judge. Shall I not visit for these things, faith the LORD? Shall not my soul be avenged on such a Nation as this? some passages of another Prophecy, we shall select to the same Purpose. 
* Ezek. 22 3-22.  Thus saith the Lord GOD, The City sheddeth Blood in the midst of it, that her Time may come. Thou art become guilty in thy Blood that thou hast shed; thou hast caused thy Days to draw near, and art come even to thy years; therefore have I made thee a reproach unto the Heathen, and a mocking to all countries'. Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. Behold the Princes of Israel, every one were in thee to their Power to shed Blood. In thee have they set light by Father and Mother; in the midst of thee have they dealt by Oppression with the Stranger; in thee have they vexed the Fatherless and the Widow: Thou hast despised my holy things, and hast profaned my Sabbaths. In thee are men that carry tales to shed blood. In thee have they taken gifts to shed Blood: Thou hast taken Usury and Increase, and thou hast greedily gained of thy Neighbours by Extortion, and hast forgotten me, saith the Lord GOD. Behold therefore I have smitten my hand at thy dishonest Gain which thou hast made, and at thy Blood which hath been in the midst of thee. Can thine Heart endure, or can thine Hands be strong in the Days that I shall deal with thee? I the LORD have spoken it, and will do it. Now therefore thus saith the Lord GOD, Because ye are all Become Dross, behold therefore I will gather you, as they gather Silver and Brass, and Iron, and Led, and Tin into the midst of the Furnace, to blow the Fire upon it to melt it; so will I gather you in my Anger and in my Fury; Yea, I will gather you, and blow upon you in the Fire of my Wrath, and ye shall be melted, as Silver is melted in the midst of the Furnace; and ye shall know that I the LORD have poured out my Fury upon you. This is the portion of the wicked from the Lord. Thus do Presumptuous men exalt themselves, 
† Ps. 55.23  But thou; O God, shalt bring them down into the Pit of Destruction: Bloody and Deceitful men shall not live out half their Days.   

The fourth Sin. Swearing and Cursing.  
WHen the fearful sins of swearing and Cursing are grown common, the Times are Perilous. When these Black sins, these Ill-boding Fowls (that are wont to feed upon the Brinks of the bottomless Pit) do abound, it's a Sign the Winter of God's Judgements is at hand. When men Thunder out Oaths and Curses on Earth (as alas! how often are our ears pierced with these Hellish sounds in the open streets) its time for God to Thunder down his Judgements from heaven. Doubtless men may curse away all the Lords Blessings, and by their abominable Oaths, swear down Vengeance from heaven upon their own Heads, yea, soon swear their own souls into Hell. Yea, cruel Curses and bloody Oaths, may soon fill the Land with Cruelty and Blood. 
* Jer. 23.10 Hos. 4.2, 3.  Because of Swearing may God justly cause the Land to mourn. This sin, we find in the holy Scripture strictly forbidden and severely punished. I say unto you (says our Saviour 
† Mat, 5. 34-37. ) swear not at all, neither by Heaven; for it is God's Throne: nor by the Earth; for it is his Footstool: neither by Jerusalem; for it is the City of the great King. Neither shalt thou swear by thy Head, because thou canst not make one hair white or black. But let your Communication be, Yea, yea, Nay, nay; For whatsoever is more than these cometh of evil. The Apostle James 
* Chap. 5. ver. 12.  further backs this Injunction, and earnestly presses this Prohibition. But above all things (saith he) my Brethren, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath; but let your Yea, be yea, and your Nay, nay, lest ye fall into Condemnation. How strange it is that men should delight to pollute their own souls, and pull down judgement on the Land, by the Customary Commission of a sin so strictly prohibited, under the Pain of Damnation! This is a sin which hath in it no Profit, no pleasure, no not sensual sweetness enough to bait a temptation. How does this argue a Devilish Disposition in men, that they will do a thing so much abhorred of God, so strictly forbidden in the Word, so certainly Destructive to their souls. when they cannot taste so much as a seeming sweetness, nor see so much as an appearing Goodness in it, to be any ground of their Allurement thereunto, or occasion of their frequent Commission thereof! when such a fin abounds, must not God needs be provoked to plague and punish such a desperately wicked People?  
So for the sin of cursing, a sin of the same Hellish nature, a fruit of the same root of bitterness, how hath the Lord manifested his Displeasure against it, by the punishment which he ordained to be inflicted on such as were guilty of it in his holy Word! We read 
† Leu. 24. 10-16.  of the Son of an Israelitish woman, whose Father was an Egyptian, that went out among the Children of Israel in the Camp. And this Son of the Israelitish woman blasphemed the Name of the LORD, and cursed: And they brought him unto Moses: And they put him in Ward that the mind of the LORD might be showed them, And the LORD spoke unto Moses, saying, Bring forth him that hath Cursed, without the Camp, & let all that heard him, lay their hands upon his Head, and let all the Congregation stone him. And hereupon the LORD made it a Statute in Israel, that whosoever should be found guilty of this sin, whether Israelite or Stranger, he should surely be put to Death. And therefore however amongst men this sin may go unpunished, yet seeing the Name of God is hereby profaned, the LORD will not hold them guiltless 
* Exo. 20.7 , that are guilty of it, nor suffer them to escape his Righteous judgement.  
That Imprecation of the Psalmist is Prophetical, and hath the force of a Commination, 
† Psal. 59.12, 13.  For the sin of their Mouth, and the words of their Lips, let them even be taken in their Pride: and for Cursing and Lying which they speak. Consume them in wrath, consume them, that they may not be; and let them know that God ruleth in Jacob, unto the Ends of the Earth.  
Doubtless the Curse of God hangs over the Heads of those that are given to Cursing. Dreadful is that Jmprecation of David, of the same Nature with the former. 
* Psal. 109 17, 18, 19  As he loved Cursing so let it come unto him: as he delighted not in Blessing, so let it be far from him. As he clothed himself with Cursing like as with his Garment; so let it come into his Bowels like Water, and like Oil into his Bones. Let it be unto him as the Garment which covereth him, and for a Girdle where with he is girded continually. Woe be to him whose Body, Belly, Bones, are thus clothed, filled, consumed with Cursing. This is doubtless worse than the most deadly Disease, and will prove more intolerable than the torturing Wracks of the terriblest Tyrants in the World. Cursing will surely fill the awakened Conscience of the guilty sinner, with tormenting Agonies which shall last to Eternity.  
Oaths and Curses are as Arrows shot up against heaven which at length fall down upon the Heads of them that shot them. Yea, they are sparks of Hell-fire, or rather Firebrands of Hell, which are thrown into the Air; and may (if timely Repentance with speedy Reformation, and infinite mercy prevent not) kindle a deadly burning in that City or Nation wherein they abound unpunished.  
And yet is not this the sin, not only of the basest sort, but of many of the great Gallants of the Times? Oaths are the Sauce of their Mirth, and Curses are the Stings of their Anger. Oaths are in Fashion amongst them, and to rap them out roundly is a piece of their Gallantry. Curses still wart upon their commands, and whosoever or whatsoever doth but a little cross them, they wish all the Plagues of hell to light upon them. Surely the Devil himself cannot speak more desperate language, and utter more damnable speeches than these horribly Profane Gallants. If any where there be a Hell upon Earth, 'tis where these Children of Hell, these firstborn sons of the Devil, that have Damnation written in their Foreheads, are met together, and sit (the Devil being doubtless in the Head of the Company) Bowzing, Swearing, Storming, Cursing, Blaspheming, as if they would tear Heaven to let down flaming Vengeance, and rend the earth to the Bottom of Hell, that they might go down quick into that fiery Prison, fall down headlong into the burning-Lake. A wonder it is of the Divine Patience, that when they are rending the Sacred Name of God with Oaths, Blasphemies, Curse, God doth not give them up into the hands of the Devil, to tear them instantly in pieces (as we read he hath dealt with some) and carry them Body and Soul into Hell. But God in Justice lets them live for the Aggravation of their sins, and the increase of their Torments in Hell-fire to Eternity. For how can they hope for any salvation by Christ, or benefit by his Blood who desperately wrap up his wounds and blood in their Oaths and Curses, and so (as it were) throw them in God Almighty's Face? whence is it he doth not with some dreadful Thunderbolt instantly smite them into Hell? How should they expect that God should save them in the Day of their Death, who disperately bid God damn them every day? How can they escape Hell and Damnation, who are still bidding the Devil take them upon every slight occasion? O desperately Profane Wretches! O Devilish wicked Creatures! Is it possible there are such to be found under the Sun? Is it possible there should be such Monsters found within the Pale of the Church; such Incarnate Devils in a Land enlightened with the Gospel of Christ, and honoured with the glorious Profession of Christianity? O that the tingling Ears, and trembling Hearts of many of God's children, who have occasionally heard this Language of Hell (though never privy to the thousandth Part of these Hellish Impieties) were not too sad an evidence of these Abominations abounding in the Land. Now shall not the Lord visit for these things? Shall not his soul be avenged on such a Nation as this? Is it not a wonder Heaven is not all in flames over our heads, and the Earth all stained with blood under our Feet for this sin long before now? Surely this deserves sadly to be laid to heart, as a fearful Presage of some very dreadful Judgement.  
I shall close this fourth Instance with the Excellent counsel of the Son of Sirach. Accustom not thyself (says he 
† Eccl. 23. 9-13. ) to Swearing; neither use thyself to the Naming of the Holy One. For as a servant that is continually beaten shall not be without a blue mark; so he that sweareth, and nameth God continually, shall not be faultless. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A man that useth much swearing shall be filled with iniquity, and the Plague shall never departed from his House. If he shall offend, his sin shall be upon him; and if he acknowledge not his sin 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he maketh the offence double. And if he swear in vain, he shall not be innocent, but his House shall be full of Calamities. There is a Word that is clothed about with Death. God grant that it be not found in the Heritage of Jacob; for all such things shall be fare from the godly, and they shall not 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wallow in their sins. Use not thy mouth to 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  intemperate swearing; for therein is the word of sin.   

The fifth Sin. Adultery, Fornication, Uncleanness.  
When the Land is defiled with Adultery, Fornication, and Uncleanness, the Times are Perilous and Evil. God is a God of infinite Purity and Holiness. When a Land therefore is polluted with these Impurities and Abominations, what can be expected but that the Lord should abhor it? When the Lord hath e poused a Nation to himself, and it hath 
* Hos. 1.2  committed great Whoredoms, what can be expected but that the Lord should give it a Bill of Divorce? When the Lord's Mercies are turned into the Fuel of Uncleanness, what may we expect but Wrath and Judgement? Dreadful are the Judgements which the Lord hath executed for the Punishment of these sins. Yea, so dreadful, that never hath the world seen more terrible Demonstrations of the Wrath and Vengeance of an angry God, an incensed Majesty. 'Twas for the Punishment of this Sin that God drowned the whole world, and burnt up the Cities of Sodom and Gomorrah with Fire and Brimstone. For the Old World burned in Lust and Wantonness before it was drowned with Water; and Sodom was drowned in Luxury and Filthiness, before it was burnt with Fire. In the former, the Sons of God doted on the Beauty of the Daughters of men 
† Gen. 6.2 ; and in the latter, the Sons of men sought to commit Folly with the Angels of God 
* Gen. 19, 4 5 . Desperate Pollution! that would attempt the Violation of Angelical Purity. But their unnatural Lusts received a supernatural punishment, God sending down upon them Hell out of Heaven. But now these sins amongst us are worse by a thousand Degrees then they were amongst them. For a Christian by profession, whose Body hath been consecrated by Baptism for a Temple of the holy Ghost, to abuse himself by filthy Lusts, is to do an Act beyond all the Abominations of the Heathens, even to turn the Sanctuary into a Stews. The Apostle therefore uses this Argument to take off the too lascivious 
† Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scortari, Chil. Eras.  Corinthians from this sin. Flee Fornication (says he 
* 1 Cor. 6.18, 19 .) Every sin that a man doth, is without the Body: But he that committeth Fornication sinneth against his own Body. What? know ye not that your Body is the Temple of the holy Ghost which is in you, which ye have of God, and ye are not your own? Now where the Lords Temples are thus profaned, may not he justly abhor them, and utterly forsake that Land? Yea, if for this sin especially, the Lord 
† 2 Pet. 2.5, 6  brought in the Floo● upon the World of the Ungodly: And turning the Cities of Sodom and Gomorrah into Ashes 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , condemned them with an overthrow, making them an Example to these that afterwards should live ungodly, who are 
† Judas v. 7  suffering the Vengeance of Eternal Fire; of how much sorer Punishment, think you, shall they be thought worthy, who under the Light of the Gospel, Profession of Christianity and Means of Grace, commit these horrid Abominations? Surely it's a wonder the flaming Vengeance of God is not before now broken forth against the provoking People of this Land. But we know, 
* Heb. 13.4  Whoremongers and Adulterers God will judge.  
For this sin does God complain of his ungrateful People, the Jews. When I had fed them to the full (saith the Lord 
* Jer. 5.7, 8, 9 ) they then committed Adultery, and Assembled themselves by Troops in the Harlot's Houses. They were as fed Horses in the morning, every One neighed after his Neighbour's Wife. Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a Nation as this? So the Prophet complains as of one of the great Evils of his Time, 
† Jer. 23 10  the Land is full of Adulterers. And when the Lord found the Land full of such filth, he came and swept it with the Bosom of Desolation, in the Babylonish Captivity. The committing of Adultery is one of those sins, for which the LORD hath said 
* Hos. 4.2, 3. , The Land shall mourn.   

The sixth Sin. Gluttony and Drunkenness.  
WHen Gluttony and Drunkenness are those Idols to which men sacrifice the Marrow and Fatness of the Land, together with their Time and Strength, the Days are evil, the Times are Perilous. When these two appear together (as Castor and Pollux promise safety in the Sea) they presage a storm in the State. These two Monsters are enough to devour a whole Land, and they provoke God to destroy the Place where they prevail. Men were eating and drinking (as if that had been the end of their Creation) when God brought the Flood, and drowned the world 
† Mat. 24.38 , whereby they were involved in a sudden Destruction. And we know there is a Day a coming (which shall steal upon men as a Thief in the Night) wherein the World shall be destroyed with Fire 
* 2 Pet. 3.10 : And (says our Saviour 
† Luk. 21.34, 35. ) Take heed to yourselves, lest at any Time your Hearts be overcharged with surfeiting and drunkenness (or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vinum. Gourmandise, & Yurongnerie, Gallic. Genev.  Gluttony and Fullness of Wine) and cares of this Life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the Face of the whole Earth. However though the Day of the General Judgement (which yet cannot be far off) should not surprise the present Generation, they may be suddenly overtaken with the black and gloomy day of some Particular Judgement. When the good Creatures of God are abused to Excess, God may justly plague that Land with War and Want. So of the Israelites its said, 
† Exo. 32.6 1 Cor. 10.7  The People sat down to eat, and to drink, and risen up to play. They minded neither the God that gave them their blessings, to be thankful; nor the end for which he gave them, that they might serve the LORD their God with joyfulness, and gladness of heart for the abundance of all things 
* Deut. 28.47 . But what followed? The Scripture tells you, 
† Exod. 32 28  There fell of the People that Day (by the edge of the Sword, in the hands of their Brethren, by the Order and Appointment of God) about three thousand men. Thus may God take occasion, when the people are guilty of this sin, of 
* Judas 12.  feeding themselves without Fear, to reckon with them for all the rest of their sins and abominations. Thus did the Lord afterwards cause his People Israel to be carried into Captivity for the Punishment of their self-indulgence in this sin of Luxury. For thus saith the Lord in Amos 
† Chap. 6. v. 4-8. , They lie upon Beds of Ivory, and stretch themselves upon their Couches. [Or, (as the Margin hath it) abound in superfluities.] They eat the Lambs out of the Flock, and the Calves out of the midst of the Stall. [They were so fine fed that they could digest nothing but Delicacies.] They chant to the sound of the Viol, and invent to themselves Instruments of Music, like David.] Their Meat would not down without Music: like true Epicures, they must at once feast all their Senses.] They Drink Wine in Bowls, [They drank by Measure without Measure. Thus they transgressed in the quantity, as well as in the quality of their Provisions.] And anoint themselves with the chief Ointments: [Feasting is usually attended with Effeminacy.] But they are not grieved for the affliction of Joseph. [Gluttony and Drunkenness harden the heart to an Insensibleness of Zions sufferings. In Riots and Revels men are never affected with the Church's Concernments.] Therefore now shall they go Captive (
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *  in the very Head and Front of the Captives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or) with the first that go Captive, and the banquet of them that stretched themselves (straining their Estates to satisfy their Lusts, in maintaining their Luxury; Or, that stretched themselves upon their Couches 
† ver. 4. ) shall be removed. [This latter part of the Verse hath various Versions. For thus do some render the Original Hebrew.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Tunc cessabit amovebiturque Designatio Redundantium 
* Jun. & Trem. vide Annot. in Locum. .  
Et recedet Luxus luxuriantium 
† Buxt, .  
Et recedet vel amovebitur Conv●vatio luxuriosorum 
* R. Salom. .  
Et auferetur Factio las●ivientium 
† Vulg. Lat. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* LXXII. Interp. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Justin. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
† Paraph. Chald.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Et recedet Conv●vium Funeris extensorum 
* Ar. Mont.   
Et appropinquate Luctus se extendentium Lectis 
* Sant. Pagnin. .   And all the Preparation of Exceed shall cease; Or, All the costly delicacies prepared for the riotous Feasters, by those that are by appointment to give Order for the furnishing out of the Feast, shall cease and be removed. The Luxuriancy of their Feasting shall be lopped off, and their exquisite Dainties shall be taken away from their Table by the hand of Justice. The Vulgar Translation (usually ascribed to Hier●me) renders it, The Faction of the wantoness shall be taken away. The Seventy, though in terms more remote, are thought in sense to concur with this Vulgar Version. For they render it, The neighing of the horses shall be taken away out of Ephraim. So likewise is it rendered in the Arabic Translation: Now the sense which is generally given of it, is this; The lasciousnesse of Ephraim, whereby they are become like fed Horses in the morning (as the Prophet speaks 
† Jer. 5.8. ) every one neighing after his neighbour's Wife, shall be made to cease by their sufferings. And this sense is not unsuitable to the scope of this Scripture, which is to represent the Sin and Punishment of Excess in Feasting, whereby men become guilty of Riot and Drunkenness, which are proper Parents of L sciviousnesse, and beget many Acts of Uncleanness. For Luxury is the Fuel of Lust, and Wine (which the Poets call 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoph.  The milk of Venus) is the Food of Wantonness. Whence it's said by the Father;  

Vent●r aestuans mero facile ●esp●mat in Libidinem 
† Hieron.  Et, 
* Idem in Ep●st. ad Titum.  In vino Luxuria est, ubicunq●e saturitas; & u●i E●rietas, ibi Libido dominatur.  When the body is inflamed with Wine, Wantonness is the Froth of Drunkenness. And again, there is Luxury in Wine where ●ver th●re is Saturity, and Lu●● gets Dominion by Drunkenn sse. To this of the Sep ●agint another G●e●k Translation adds, And the habitation of Eull do●rs shall b● removed. Thus Drunkenness leads to W●n o●● ss●, and Wantonness ends in Woeful ●esse, when their Luxury is punished by their being carried into Captivity. The Child Paraphrase speaks to this Purpose, Then shall the ●or of th●ir Hearts departed, and the costly and curious Furniture of their Houses shall be taken away from them. The Impo●t of this Version answers the scope of the Text and sense of the words, which is this, Th●ir Festival joy and gladness, together with all their rich Furniture for Feasting, shall be utterly lost, when they shall be carried awa● Captives. And because such sumptuous Feasting, such splendid Magnificence was principa lie found amongst great men, as being proper to Princes, the Syriack Translates it, The Exultation, or Exuberancy of Joy, shall be taken away from th' it Princes. It imports their Bondage under the Babylonian Captivity should be so bitter, that their joyful Feasts should be turned into afflicting Fa●s, and their wanton Mirth unto woeful Mourning. And hence some ●ave rendered the Words, 
† Genev. Trans. Sic Pagn. ut supra, & alii.  The sorrow of ●hem that have stretched out themselves is at hand. But now the literal Translation answering most exactly to the Hebrew Original, is this; And the Funeral-Feast of hose that are stretched out (as suppose lying down upon their Beds, the Posture of Feasting among the Jews) is removed. For it was a custom among the Jews to make a Feast at ●he Funerals of the Dead, to comfort the ●riends of the deceased. And therefore the Prophet Jeremy represents the great distress and C lamity of the Jews, by the ceasing of these Funeral-Feasts. Neither (says he 
† Jer. 16.7 See the Margin. ) shall men break b●ead for them in mourning, to comfort them for the Dead, neither shall men give them the Cup of Consolation to ●rink for their Father, or for their Mother. Now the Word used by the Prophet Amos, when he saith their banquet shall be removed, properly signifies such a Funeral-Feast. And therefore (though hence it may be transferred to signify any Feast or Banquet) if the Feasting here spoken of was upon such an Occasion, it was no small Aggravation of their sin of Luxury. For was Feasting upon Delicacies, and excessive Drinking, represented by their drinking Wine in Bowls, seasonable or suitable for such an Occasion? Nay, was it not more excessively sinful at such a time as this, when they were called to attend such a sorrowful Solemnity? But whether this were their sin or not, sure I am it is a Sin too common in the great City of this Land, and no small Stain to its Glory. For upon such occasions as these of our Funeral Solemnities it is too ordinary a thing for Women of the lower rank (I am ashamed to speak it, and yet afraid to be silent, let so horrible a Sin should pass unreproved) not only to drink wine in Bowls, but o drink off Bowls of wine, to a manifest Exce●s, a beastly Drunkenness. Neither can it be denied, when sometimes their shameful spewing in the open Congregation testifies against them. How horrible a thing is this that women professing Christianity, and who would take it in foul scorn that an● should say of them they were strangers 〈◊〉 Religion and godliness, should be guilty of such an abominable Excess, such a filthy, scandalous, damnable Drunkenness. Is it not a shame (if those may be Judges that have not utterly renounced all Sobriety) that some one Woman, should at one Time, drink several quarts of Wine, one after another, upon such an Occasion? This me thinks should seem incredible to strangers, which manifest and too frequent evidence amongst us, makes altogether undeniable. O horrid viciousness, and worse than brutishness of such intemperate wom●n, the shame of their Sex, the scum of our City (however some of them may seem to be of good fashion) and in the eyes of all sober Persons, more loathsome than the Dung in the streets! May not the Lord justly 
* Jer. 13.9.  mar the Pride, and stain the Glory of a City polluted with such foul Abominations! May not the Lord say concerning such a People, as here of Israel for his Epicurism and Excess; The Lord GOD hath sworn by himself, saith he LORD, the God of Hosts, I abhor the excellency of Jacob, and hate his Palaces: therefore will I deliver up the City with all that is therein.  
Strange it is that any should seek to themselves a Name and affect Glory by so shameful a sin, so ignominious an Abuse of God's Creatures, as they are guilty of, who sacrifice them to their Luxury, and in a fearful excess of Prodigality, consume them upon their Lusts. Yet many such abominable Epicures there have been, and doubtless still are in the World. Thus we read of that Luxurious and Lascivious Queen of Egypt, Cleopatra, that to give the more Noble Reception, and Honourable Entertainment to Mark Anthony, she ordered at a Banquet, One Dish to be prepared at the Expense of two Hundred and fifty Pieces of Gold, to be served up to the Table in the second Course. And further to express (as she thought) the Love and Honour she bore to Mark Anthony, her Wanton Paramour, having dissolved a Pearl of fifty thousand pounds' price, she drank it off to his Health at one draught. Oh infamous Excess! O Licentious Lady of Luxury, worthy of no greater Honour in all after Ages than this, to be styled the Grand Patroness of Prodigality. But what think you was the end of this great Epicure? When Mark Anthony to requite this Honour was resolved to make her Empress of the World, and to that end attempted the ravishment of the Roman Sceptre, he was vanquished by Octavious Augustus at Actium, whence he fled to Alexandria, and there in Despair of Life, & Disdain of Death from the Hand of an Enemy, he fell upon his own sword and died. Hereupon Cleopatra, that she might not become the Matter of the Roman Triumph, enclosed herself in a Tomb, and there setting two Serpents to her Breast, she ended a Luxurious Life with a miserable Death. Thus at length the Pleasure of Luxury expires in Pain, and the Glory of Prodigality is buried in shame, and covered with everlasting Ignominy and Contempt.  
But I needed not to have travelled into Egypt for an Example of Luxury, while I might have produced one in England, hardly to be paralleled in the whole Empire of Epicurus. But when I consider the quality of the Person, and the Place that he held, I am afraid lest by the Relation of it, I should give an Occasion to the Church's Enemies to cast Reproach upon the most Honourable calling in the World, which is that of the Ministry of the Gospel. But when I consider that surely the most enraged Malice of men cannot but be satisfied by the severity of the Judgements of God, in punishing the Pride and Vanity of men of that Order and Degree wherein he was placed, I conceive the Report of it may bring in some Profit, without any Prejudice or Danger. For this man, of whom I speak, was in his Time an Archbishop in the Church of England. And it's sufficiently known to the World that God hath of late years been pouring out the full Vials of his just Wrath upon this glittering Sun of England's Glory. This man then, George Nevil by Name, brother to the Earl of Warwick, in the days of King Edward the fourth, made a Prodigious Feast for the Nobility, prime Clergy, and chief Gentry, at his Instalment into the Archbishopric of York. He rifled the Air, Earth, and Sea for all sorts of Provisions and costly varieties for this pompous and magnificent Entertainment. 
† See his Bill of fare in Godwin his Catalogue of the Bishop of York, p. 65. And Fuller's Church-History. l. 4 p. 193.  Above twenty thousand Fowls, Peacocks, Pigeons, Capons, Cranes, etc. Above six thousand  and Land-creatures, Oxen, Sheep, Dear, etc. Above six hundred Fishes, Porpaises, Pikes, Seals, and Breames lost their Lives to maintain the Luxury of this one Feast; besides which five thousand Dishes of Jelly, with other Palate-pleasing Delicacies were prepared. And to digest these Dainties he provides three hundred and thirty Tuns of Ale, and above four hundred Tuns of Wine, besides a Pipe of spiced Wine to please the more curious Palates, and for a stronger Provocation to Excess. Thus he exceeded the 
* 1 King. 4.22, 23.  Magnificence of Solomon by the Excess of his Prodigality.  


O prodiga Rerum  
Luxuries, nunquam contenta paratu,  
Et quaesitorum Terra Pelagoque ciborum  
Ambitiosa Fames, & lautae Gloria Mensae 
† Lucan. l. 4. Pharsal. !   O Prodigal Luxury, and Luxuriant Prodigality! O Ambitious Appetite, that cannot be content except it stretch its Dominion over all the Delicacies of Earth and Sea! O the Pride of Epicurism! The Glory of Gluttony. But (alas!) what is it, but a shining, but soon-vanishing Meteor, exhaled from the Fumes of a pompous Feast, brightened a little with the Beams of the Royal Favour, which in the Revolution of a few years, we may see with Astonishment in the Eclipse; Even so it fell out here. For not long after, the King, out of some Jealousies of State, caused this Bacchanalian Bishop to be apprehended, seized upon his whole Estate, to the value of twenty thousand pounds, and sent him over Prisoner to Calais in France, where suffering a strict Imprisonment, he lay languishing in Misery and Want 
† Victus jacuit in summa inopia. Godw.  Thus were the Plumes of his Pride plucked off by the Power of his Prince, and his excessive Prodigality was punished by extreme Poverty, by the Justice of God.  
Punishment still follows at the Heels of sin, and yet sinners will be still following their sinful Pleasures, until they are overtaken by their justly deserved Punishments. How desperately wicked a wretch was that rich Citizen's son, presented to us in 
* Part. 2. p. 110, 111  the Theatre of God's Judgements, who to please all his five senses at once, allowed to the delight of every several sense an Hundred Pounds. For which purpose he provided a Room richly hung, and beautified with the most curious Pictures to please his Eye; There he had the rarest Music to delight his Ear, the richest Perfumes to ravish his Smell, and the choicest Dainties to content his Taste; and to gratify his Feeling Sense he wanted not a beautiful Harlot for his wanton Embraces. All this sensual Pleasure he drunk as it were at one draught, while he thus feasted all his five senses in one day. Neither was he herewith satisfied: but three years did he spend in the pursuit of his sensual Pleasures, and lose Delight, wherein he wasted his Estate, having in this short time spent no less than thirty thousand pounds. And yet after all this he swore that if he had three times more than ever he had, he would spend is all to live one we●k like a God (as he accounted it) though he was sure to be damned to Hell the next day after. Desperate Profaneness! But to what Extremity of Torments will men at length be carried by such an unbridled Excess! Dives fared deliciously every day while he was here on Earth, but he could not get one Drop of water to cool his flaming tongue in Hell 
† Luk. 16. 19-26. .  
Now this sin is one of the Cords by which a Nation plucks down Judgement upon itself. The fiercest and cruelest Plagues are often let lose for the Punishment of the sin of Luxury. It was the Gate of Intemperance by which Death at first entered into the World, with his whole Army, consisting of many Millions of Miseries, which are continually warring against miserable mankind. Through Intemperance Adam lost his Paradise, and cast his Posterity in an undone condition. Fullness of Bread was one of the Sins of Sodom, for which God destroyed that wicked City with a dreadful destruction 
* Ezek. 16 49 . And to this Day Fullness of Bread is the ordinary forerunner of Cleanness of Teeth. A Glutton is an extremely pernicious Person: He ruins himself, and his Posterity, and besides contributes much to the ruin and Destruction f the whole Nation. For, the Glutton entombs his Ancestors in his Bowels, and devours his Posterity (as Saturn was said to do his Sons) and by his provoking of God, becomes a Plague to the present Generation. Slanderers make a sword of their Tongue, and Gluttons dig their Grave with their Teeth 
† Adag. Gallic. ; yea, hereby also they dig a Pit for the Destruction of the whole Land.  
And is not this (among many others) the Sin of these our Days? surely some there are that (with the Sea-Asse 
* Arist. Hist. Animal. l. 9 c. 17. ) have their Hearts in their Bellies, yea some that (with the gormandizing Cretians 
† Tit. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per Aphaeresin pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poet. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gulosi, helluones, Ventri ad Insaniam usque indulgentes. Pas. Phavorin. Drus. Praeterit. in loc. ) make their Belly their God, to which they sacrifice the best part of their precious Time and Treasure. These are they of whom the Apostle tells us weeping 
* Phil. 3.18 19 , that they are the Enemies of the Cross of Christ, whole End is Destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. How many are there that will needs live above their Rank, and spend above what their estates will bear, till they have at once undone themselves and many others! If they have but occasion of Feasting their Friends, every thing must be set off with such a Princely Magnificence, as if they were Lords of such an Ocean of wealth as knew neither Bounds nor Bottom. Thus Nabal, upon whose Name that Folly was engraven, which was rooted in his Nature upon the Occasion of shearing his sheep 
† 1 Sam. 25 36 , held a Feast in his house like the Feast of a King, wherein he himself was as drunk as a beggar. Thus Luxury halted not in his House, but went upon both its legs, Gluttony and Drunkenness. But whoever they are that take this course, will at length find that Riot is the Road to Ruin, and that Poverty is the next neighbour to Prodigality. It's therefore the Wisdom of such to hearken betimes to the Counsel of the Wise man; 
* Prov. 23.19, 20, 21.  Hear thou my Son, and be Wise, and guide thine heart in the way. Be not amongst Winebibbers, amongst Riotous Eaters of Flesh. For the Drunkard and the Glutton shall come to Poverty: and Drowsiness (the ordinary companion of Drunkenness) shall  a man with rags.  
Dreadful are the Woes which the Lord in his Word hath pronounced against Drunkards. Woe unto them (says the Lord by the Prophet 
† Isa. 5.11, 12. ) that rise up early in the morning that they may follow strong Drink, and continue until Night, till Wine inflame them. And the Harp and the Viol, the Tabret and the Pipe, and Wine are in their Feasts: But they regard not the Work of the LORD, neither consider the operation of his Hands. And no wonder; For, 
* Hos. 4.11  Whoredom and Wine, and new Wine take away the heart. Drunkenness makes men so sottish and senseless that they take no notice of God's Dispensations, till they are overtaken with his Judgements. Thus it's said of Nabal after his Drunkenness, 
† 1 Sam. 25 37, 38.  that his Heart died within him, and he became as a stone: And it came to pass about ten days after, that the LORD smote Nabal, that he died. Again, says the LORD, 
* Isa. ●. 22.  Woe unto them that are Mighty to drink Wine, and men of strength to mingle strong Drink. He than is the greatest Drunkard in God's sight who is able to drink most without Distemper. For what's Drunkenness, but Excess in Drinking, though no Distemper of Body or Brain should follow thereupon? But he is the greatest Drunkard of all, who not only drinks to Excess himself, but labours also to draw on others to Drunkenness, enforcing more upon them then they would otherwise receive. Such a devilish Drunkard deserves no less than double Damnation. A dreadful Woe hangs ever his Head, and a Cup of Wrath shall be put into his Hand, and the Lord shall cause him to drink up the dregs of it. Woe unto him (saith the LORD 
† Hab. 2.15, 16. ) that giveth his Neighbour drink: that puttest thy Bottle to him, and makest him drunken also, that thou mayest look on their Nakedness. Thou art filled with shame for glory: drink thou also, and let thy Foreskin be uncovered, the Cup of the LORDS right hand shall be turned unto thee, and shameful spewing shall be on thy glory. Neither does this sin of Drunkenness draw down a Woe upon the drunkard's head only, but also brings in a Deluge of Judgements upon the whole Land, which is defiled by it. And therefore says the Lord, 
* Isa. 28. 14.  Woe to the Crown of Pride, to the drunkards of Ephraim: whose glorious beauty is a fading flower, which are on the head of the fat Valleys of them that are overcome with Wine. Behold the Lord hath a mighty and strong one, which as a tempest of Hail, and a destroying storm, as a flood of mighty waters overflowing shall cast down to the earth with the Hand: The Crown of Pride, the drunkards of Ephraim shall be trodden under feet. And the glorious beauty which is on the head of the Fat Valley; shall be a fading Flower, and as the hasty fruit before the Summer; which when he that looketh upon it, seethe it, while it i● yet in his hand he eateth it up.  
Thus may a Land, which is as a flourishing Field, for the sins of those that live in it, be turned into a barren Desert, a Wilderness of Thornes.  
Thus Gluttony and Drunkenness, when they abound in a Land, are the Causes, Presages, and Symptoms of Perilous Times.   

The seventh Sin. Fantasticalness, Vanity and Pride of Apparel.  
When Fantasticalness, Vanity and Pride of Apparel is a Predominant sin, it speaks Perilous Times. It pleased God to bestow a singular Honour upon man, at his first Creation, in imprinting upon him the Beauty of his own Image. For, 
† Gen. 1.27  God Created man in his own Image, in the Image of God created he him. The Soul of man was indeed the Principal Subject of this glorious Impression: but yet the Body of man was, by the Wisdom of God, 
* Psal. 139 15  curiously composed to such a comeliness of shap●, as that it might be a fit Cabinet for so inestimable a Jewel, embellished with so Divine a Portraiture. Then was naked Innocency man's most glorious clothing. But since the defacement of this Image of God, and the defilement of the Nature of man, miserable man hath been forced to beg Relief of the other Creatures, for the covering of the shame of his Nakedness. But alas vain man! How foolishly does he abuse this second Benefit! How does he bewray the Nakedness of his Mind by the Apparel of his Body! How vainly does he turn the covering of his shame into the displaying of his Pride! How shall we now know the ●●ape of a man, or where shall we behold the Comeliness of his first Composure, when he is now daily transforming himself (Proteus like) into a strange Variety of Fantastic Fashious? And how strangely is he bewitched with this Vanity, that whereas he should in Reason shape his Apparel to his Body, h● seems to go about to shape his Body to his Apparel! How ridiculous world it be to see a man stick his Body with Peacock's Plume and Ostrich Feathers, and then Pride himself in the pleasing variety of their curious colours! And is it not every whit as absurd and beggarly for a Person of quality to carry a Pedlar's Shop about the streets of the City, leading (as it were) his Pride in Triumph, and making an open show of the spoils of the silkworm? And as if the costliness of the matter did contend with the Curiosity of the Fashion, how do the Gallants of the Times lay out their Riches and Revenues for the maintenance of their Pride of Apparel! How do they trample with disdain upon the Poor of the Country, treading them under feet, as they would a Worm into the mire, while they walk like Monsters of Pride, with whole Orchards, Fields, Woods upon their Backs, bearing at once in the costliness of their Garb, the revenues of a whole Lordship! Such was the luxuriant Pride and Gallantry of a Roman Emperor 
† Heliogabalus. , who juged it a piece of state to wear sumptuous Apparel, and an unworthy baseness to appear twice in the same suit, though never so rich and splendid. His shoes were embellished with Pearls and Diamonds; his Seats strewed with Musk and Amber; his Bed covered with Gold and Silver, and enchased with the costliest Gems, and his Way strewed with the Powder of Pearls.  
But the Female Sex hath ever been more generally guilty of a strange Excess in Apparel and Ornaments. How strange is the Vanity of the Minds of Women, especially of those accounted of the better Rank, in the affectation of Variety of Fashions in their  and Deckings! Proud women have a 
* Mundus maliebris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. 2. de Rep.  World of Ornaments, and, 
Dum moliuntur, dum comuntur Annus est 
† Terent. .  A Year is spent in their tricking and trimming themselves with them; yea, scarcely will an Age suffice them to run all the Stages of their still-changing Fashions. The Prophet Isaiah, being himself conversant in the Court, had diligently observed the Gallantry of the Proud Dames of those days, whom he does as faithfully reprove, opening a full Pack of their Toys and Vanities (the Ensigns of their Pride) which they, it seems, much pleased themselves in, as very decent and well-becoming Ornaments. But he declares unto them their sin, and in the Name of the Lord, pronounces the Doom of such proud, self-Idolizing Vanities, as the Daughters of Zion were then become through a strange affectation of multiplicity of Ornaments, and singularity in Carriage and Behaviour. For thus does he deliver his Message to them from the Lord.  

* Isa. 3. 16-26.  Moreover the LORD saith, because the Daughters of Zion are haughty, and walk with stretched forth. Necks, and wanton eyes, walking and mincing [or, tripping it neatly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* Plaudendo, Ar. Mont. tripudiando, Pagn. ] as they go, and making a tinkling with their Feet, [as if they walked in Fetters, or had Bells or Rattles tied to their Feet 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
† Tinniebant, A. M. pedibus suis compeditas agunt, Jun. Trem. Calceamenta habebant cum crepitaculis, Pagn. ] Therefore the Lord will smite with a Scab the Crown of the Head of the Daughters of Zion, and the LORD will discover their secret Parts. In that day the Lord will take away the bravery of their tinkling Ornaments about their Feet, and their Cauls' [or Ornaments of Network, or Needlework wrought with Eyes 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* Reticula Ar. Mont. Vittas instar retis Pagn. Opera Oculata Jun. Trem. ] and their round Tires like the Moon. The Chains [or, sweet Balls, or Boxes of perfuming Ointments, their Golden Boxes of rich Gums and precious Balsam 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
† Myrothecidia, Jun. Vascula aurea in quibus ponebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stacte aut Balsamum juxta Kimch. & R. Levi. Buxt. Lexic. ] and the Bracelets and the Mufflers [or thin Veils, or Head-Ornaments glittering with waving gold, or starry Spangles 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* Velamina, Ar. Mont. Bracteolae, quae Collaribus, Vittis ac Peplis muleribus addi solent; sic dictae (à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremere) quod semper tremulae appareant. Buxt. .] The Bonnets, and the Ornaments of the Legs, and the Head-bands [or Hair-laces, or Necklaces 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
† Vittae, A. M. Redimicula, Jun. Ornamenta Colli fuerunt. Buxt. ] and the Tablets [or the Boxes of Aromatical Confections for the perfuming of the Breath 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* i. e. Domus Animae, seu Halitus: q. d. Breath-Boxes. Pagninus Pectoralia, Junius Bucculas vertit, exponitque superba illa Aulicarum Instrumenta quibus os suum contegunt velut pastomidibus; est enim os meatus animae sive anhelitus, cujus obex propterea Hebraeis Domus Animae appellatur. ] and the Earrings [or Annulets 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
† Amuleta, Jun. Golden or Silver Plates engraven with certain Characters against Enchantment. Aben Ezra. ] The Rings and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* Jewels which hung down from the Forehead to the Nose.  Nose-jewels [or Jewels for the Face] The changeable Suits of Apparel, and the Mantles, and the Wimples, [Aprons or embroidered Vestures 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
† Ventralia, Jun. Buxt. Linteamina, Pagn. Pepla, Ar. Mont. Sic & Kimchi. ] and the Crisping-Pins [or, Cushnets, Purses, Pin-pillows, Needle-Cases 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* Loculi, Aciaria. Pagn. & Ar. Mont. Crumenas vertunt, Junius vero Aciaria, sive (ut Graeci vocant) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus Acus & aciculae infigi aut includi solent. ] The Glasses, and the fine Linen, and the Hoods, and the Veils. And it shall come to pass that instead of sweet smell there shall be Stink; and instead of a Girdle, a Rent; and instead of well-set Hair, Baldness; and instead of a Stomacher, a Girding of Sackcloth; and Burning instead of Beauty. Thy men shall fall by the Sword, and thy Mighty in the War. And her Gates shall lament, and mourn, and being desolate, shall sit upon the Ground.  
Thus we see Vanity, Fantasticalness and Pride of Apparel, brings down the Judgements of God upon a Land. For this may God  the Land with Confusion, and fill the City with Fears, and slain the Beauty of these proud Gallants with Blood. For this may God scourge the City with the Plague, and chastise the Country with Wars, and lay the whole Land desolate.  
How doleful is the Representation of God's dreadful Judgements upon the Land of Judah, whereby he threatened to punish the Pride of Jerusalem! How may it make the stoutest heart to tremble to see the LORD of Hosts leading up an Army of enraged and implacable Enemies against his own People! To see Destruction in the Van, and Desolation in the Rear of a terrible and (because armed with Divine Justice) invincible Army of Aliens! Behold how the Prophet was affected with the Visionary Representation of it. My Bowels! (says he 
* Jer. 4.19 ult. ) My Bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the Trumphet, the Alarm of War. Destruction upon Destruction is cried, for the whole Land is spoiled: suddenly are my Tents spoiled, and my Curtains in a Moment. How long shall I see the Standard, and hear the sound of the Trumphet? For my people is foolish, they have not known me, they are sottish Children, and they have none understanding: they are wise to do Evil, but to do good they have no knowledge. I beheld the Earth, and lo! it was without form, and void; and the Heavens, and they had not Light. I beheld the Mountains, and lo! they trembled, and all the Hills moved lightly. I beheld, and lo! there was no man, and all the Birds of the Heavens were fled. I beheld, and lo! the fruitful place was a Wilderness, and all the Cities thereof were broken down at the presence of the LORD, and by his fierce Anger. For thus hath the LORD said, The whole Land shall be desolate; yet will I not make a full End. For this shall the Earth mourn, and the Heaven above be black: because I have spoken it. I have purposed it, I will not repent, neither will turn back from it. The whole City shall flee, for the Noise of the Horsemen and Bowmen, they shall go into Thickets, and climb up upon the Rocks: Every City shall be forsaken, and not a man dwell therein. And when thou art spoiled, what wilt thou do? Though thou clothest thyself with Crimson, thou deckest thee with Ornaments of Gold, though thou rentest thy face with Painting, in vain shalt thou make thyself fair, thy Lovers will despise thee, they will seek thy life. For I have heard a voice as of a woman in Travel, and the Anguish as of h●r that bringeth forth her first Child, the Voice of the Daughter of Zion; that bewaileth herself, that spreadeth her hands, saying, woe is me now, for my soul is wearied because of Murderers.  
O ye proud Gallants, ye fantastic Ladies, how long will ye provoke the Lord by your Pride and Wantonness, to slain your Glory, to strip you of your Ornaments, and to plague the whole Land for your sakes with his sorest Judgements? Hath not the Lord threatened to punish your Pride, and to break those Pillars of Power that sustain your Glory? Hath not the Lord said, 
† Jer. 13.9.  After this manner (even as Jeremiah's linen Girdle was rotten in the earth 
* Ver. 7. ) Will I mar the Pride of Judah, and the great Pride of Jerusalem? You set off your Beauty by these fantastic Ornamen to the eyes of men, but know you not that your Pride in the mean time makes you odious in the sight of God? Know you not that Pride is ever attended with shame, and shall at length be over-taken with Destruction? For, When Pride cometh, then cometh Shame 
† Pro. 11.2 , and Destruction stays not long behind; For, Pride goeth before Destruction 
* Prov. 16.18 . Have you not read of the Judgement threatened against Israel, Ephraim and Judah for their Pride? The Pride of Israel (saith the Lord 
† Hos. 5, 5. ) doth testify to his fac●, therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with them. O remember when you are decking yourselves with your excellent Ornaments, you are but as it were sticking a Corpse with curious Flowers, which when God gives the Word must be rumbled into the Grave, and turned into Dust. And as for the souls of such Proud Persons, they must be for ever shut up in the flaming Prison of Hell. For if God turned proud Angels out of Heaven, certainly he will never suffer proud women to enter in. David would not suffer a Proud person to dwell in his House 
* Ps. 101.5 , and surely God will not suffer a Proud Peacock to alight in Heaven. O consider when you are priding yourselves in your Beauty and Ornaments, you are plucking of Judgements down upon the Land. Your Pride makes you the Spots of the Church, the plagues of the City, and the procurers of a thousand Miseries to the whole Nation.  
What is it, Ladies, that is the ground of your Pride? Is it the conceit of your Beauty? And Alas! What's Beauty, but a little shining Dust, and that which is the best that many of you can boast of to the world, no better than painted Clay? And yet there is a generation, O how lofty are their eyes, and their eyelids are lifted up 
† Prov. 30.13  Or is it the rich Apparel wherewith you set off your Beauty that foments your Pride? O vain Minds! Can you be proud of Dust and Clay, and the Excrements of Beasts, or other more contemptible Creatures? And yet you would be accounted Christians, and some of you (perhaps) would be thought to be forward Professors. But is this think you to live according to the Rule of the Gospel? Can you by these proud Deckings of your Bodies adorn the Doctrine of God your Saviour 
* Tit. 2.10 ? If your Bodies are indeed the Temples of the Holy Ghost, you cannot surely think it acceptable to God that you should adorn them with such foolish and fantastic Ornaments. But perhaps you think Christ hath taken no care, given no order in the Gospel concerning such matters. But know God in the Gospel hath given command to women professing Christianity, not so much to mind these outward Ornaments, as to take care of beautifying and adorning their souls with inward excellencies. Whose adorning (says the Scripture 
† 1 Pet. 3.3, 4, 5. ) let it not be that outward adorning of plaiting the Hair, and of wearing of Gold, or of putting on of [
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero vestes superiores & majoris pretii denotat. Chemnit. Casaub.  costly] Apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek and quiet spirit, which is in the sight of God of great Price. For after this manner in the old Time, the Holy women also, who trusted in God, adorned themselves. And says the Apostle Peter 
* 1 Pet. 5.5 , 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Instead of knots of Gold and Silver, put on the rare Ornament of Humility; For God resisteth the Proud, but giveth grace to the humble: these shall find Favour, when he comes against the other in Fury. But it's much to be feared that you that so much mind these Vanities, do very little regard the Gospel. However as for you that would disdain not to be called and accounted Christians, and think yourselves the only true Protestants, methinks you should blush to see the Folly and Vanity of your Pride, both of Beauty and Apparel, so lively represented to you by the elegant Pen of that Popish Jesuit, with whose Writings it is but too certain, you are, many of you, far more familiarly acquainted, then with the Holy Scriptures. You will therefore I hope take Acquaintance of this Passage which speaks fully to this Purpose.  
To boast the Beauty of Body, is to have a great defect in the Judgement, which is the Beauty of the Soul. It's verily a desperate Vanity, when a Lady, under the Colour that some scribbling Rhymer hath given her the Locks of Aurora, the Eyes of Venus, the Port of Juno, the Feet of Thetis, makes herself the Queen of Antioch, and glorifies herself many times with a Beauty merely imaginary Queen Stratonica, the Wife of Sel●ucus, had not one Hair upon her Head, yet notwithstanding gave six hundred Crowns to a Poet, who had celebrated her in his Verse, and sung that her Hair had the tincture of the Marigold. I know not how this soothing Flatterer meant it, but this Queen became very Proud, which made her so much the more Ridiculous. Although this Beauty were true, it is but white and vermilion skin distended over a Carcase, which covereth many Ordures: it is a Dunghill blanched with snow, an Idol of Fools, a Flower of the Field, which hath (as it were) for Horizon the instant of its Birth. We may well give it the Epitaph of the Rose;  


Mirabar celerem fugitiuâ aetare ruinam  
Et dum nascuntur, consenuisse Rosas.   Here lies the Rose in one day come  
From the first Blossom to a Tomb.  
A much more notorious Folly it also is, to boast and brave it in Apparel, which are Plasters of the Scars of sin, to wit, Nakedness; borrowed Feathers from all kind of Birds, unpunished Thefts, Witnesses of our Poverty, which causeth us to beg the Assistance of all creatures to cover our shame. What an indignity is it to be desirous to brave it above our State, Quality or Port, and to arrive at this Height often times to bear the Fat and Marrow of the Poor in the Plaits of Garments? Nay these many Rapines are not sufficient to entertain this enraged Prodigality. Debts must grow which cannot be discharged. Silk must be dragged at your Heels, and a Sergeant ready behind you; to show Gold, and hid Misery and Sin; to adorn a Body, as if it were a Temple of Egypt, with all possible splendour, and to Lodge within it the Soul of a Rat. What Infamy is it to behold in a Banquet a Roman Lady, called Lollia Paulina, 
Plin. l. 1. c. 35.  carry about her in Chains, Carcanets, and precious Stones, a Million of Gold, and her Father who had despoiled all the Roman Provinces to  this only daughter, drink afterwards Poison, overwhelmed in the Despair of his own affairs? Is not the Chamlet coat of the greatest of all our Kings 
† Lewis of France. , of power to confound all Courtiers of both Sexes, who having nothing worthy of Praise in them, would dignify themselves with Apparel, showing they have like a Peacock a little Head, little Brain, Beautiful Feathers, and a long Tail?  
It's doubtless a great shame, and gives occasion to our Adversaries to cast Reproach upon Religion, when so much Pride, Vanity and Fantasticalness shall be seen in a Land professing true Christianity, in a City honoured above all the Cities under the Cope of Heaven, with the pure and powerful preaching of the Gospel. When the Maid shall vie with her Mistress, and the Children shall be dressed like Puppets, and the Church shall become a Shop of Vanities, is it not time for God to remove his Golden Candlestick, may he not justly for the punishment of our Pride, deprive us of his Gospel?  
Is it not a shame, and should it not be a grief of heart to all those that truly fear God, to behold such Idols of Vanity set up in the Congregations of Christians? Rich Apparel, and conceit of her own Beauty, is the Proud woman's Devotion. Hence she comes into the Church, as upon a Stage, not to seek God, but to show herself. There she feeds her Eyes, but not her Ears; and while she sacrifices to her pride, draws others to sacrifice to their Lusts, who 
* Mat. 5.28  commit Adultery with her, in the open Congregation. Thus she is her own Idol, and the wanton's Stews, set up in God's Temple. She brings herself thither as a Feast for wanton Eyes, not considering that she shall be shortly brought thither as a Feast for Worms.  
Is it not a fearful sin and shame, that in a Christian Commonwealth, Christ should go naked in his poor Members, when many shall yearly sacrifice hundreds and thousands to their Pride in Apparel? shall Gallants flaunt it in the streets in their silk● and Satin, in Silver and Gold, while poor Families of Christians are ready to perish for want of necessary relief? May not the Lord Jesus justly draw back his golden Sceptre, and unsheathe his glittering sword, and cut off the Proud that will not pity his Poor, nor abate one Inch of their foolish vanities, to raise Relief for such distressed Christians.  
Is it not time for the Christian Magistrate By the force of some good Law, to give a check to this luxuriant Vanity, lest it should at length strengthen itself to an unbridled Excess, not only to prevent the Ruin of many Families, but also the Judgement of God upon the whole Land? If this redress be too long neglected, may not the Dis●a e become incurable. Behold a sad and strange Example hereof.  
At the end of the second Carthaginian War, and upon the victory obtained against Philip, King of Macedon, Luxury began to lift up its head in Rome, and to outbrave opposition by its daring Insolence. For (as Valerius reports) the Women assembled themselves in an audacious Riot, beset the house of the Bruti, because they understood they were resolved to stand up for the Oppian Law; which the women desired to be abrogated. For by this Law they were not suffered to wear any  of Divers Colours, not to exceed half an Ounce in any Adornments of Gold, nor to use any Coach or Chariot within a Mile of the City, unless to carry them to the Sacrifices upon the Solemn Days of Divine Service. And so fare did they prevail by this insolent carriage, that the Law, which without Interruption had continued in Force full twenty years, was hereupon presently abolished.  

Non enim providerunt Seculi illius Viri, ad quem Cultum tenderer insoliti Coetus pertinax Studium, aut quo se usque effusura esset L●gum victrix Audacia: quod si animi muliebris Apparatus intueri potuissent, quibus aliquid quotidie Novitatis sumptuosius adjectum est, in ipso intro●tu ru●nti Luxuriae obst●tissent 
† Val. Max. l. 9 c. .  For (says he, adding the reason of this Concession) the men of that Age could not foresee to what Vanity of Fashions that liberty granted to the obstinate D●sires of so unw●nted a concourse, would by them be abused, or to what more desperate Designs such an unbridled Insolence, overmastring the strength of Laws, might carry them: But could they but have seen the vanity and Fantasticalness of women's Minds, whose Fancies are continually at work for the Invention of new Fashions, every day exceeding another in costliness and curiosity, they would certainly have opposed such a luxuriant Vanity at its first entrance, and never have suffered it with such an impetuous Violence to have rushed into the City.  
But now is it not a fare greater sin and shame, for those that are called by the Gospel, to the Profession of true Religion and godliness, who ought thence forth 
* Eph. 4.17  not to walk as the other Gentiles walk, in the Vanity of their Mind, to exceed Heathens in this foolish vanity and affectation of novelty and change of Fashions in Apparel and Ornaments? And yet how difficult a thing is it, Ladies, more Honourable if you were but more humble, to reclaim you, by the sharpest Reproofs, the most serious Admonitions, from these co●●ly vanities? Will you hear a Pagan Philosopher teaching a Lesson of modesty to women, with greater success (I speak it to your shame) than the Preachers of the Gospel doth same Doctrine amongst Christians.  

Inter haec (de Pythagora refert Justinus) velut Genetricem Virtutum Frugalitatem omnibus ingerebat, consecutusque assiduitate disputationum erat, ut Matronae auratas Vestes, coeteraque Dignitatis suae ornamenta, velut instrumenta Luxuriae deponerent, preferens vera Ornamenta Matronarum Pudicitiam, non Vestes esse 
† Justin. Hist. lib. 20 .  Pythagoras, instructing the Crotonians to the exercise of Virtue (in the Days of Dionysius the Sicilian Tyrant) did principally press upon them all, Frugality; holding forth that the true Ornaments of Honourable Women, were not those of clothing, but that of chastity; and so far prevailed he by his daily discourses, that the honourable women laid aside their Gold-embroydered Garments, and other Ornaments of their Dignity, as the Instruments of Luxury.  
But (alas!) it is to be feared the Sword must be drawn for the letting out of England's proud Blood, before ever the Land will be healed of this distemper. For never were Times harder, never was Trading (the Key of England's Treasure) deader, and yet never did people of all sorts more brave it in Gallantry and costliness of apparel and Ornaments. It's not easily imaginable how many thousands, yea, Millions of money are yearly wasted by the proud Da●es, the fantastic Fashionists of this Nation. And yet is the shameful and whorish Nakedness of many proud and wanton women as provoking a sin, as is their costly clothing and infinity of Fashions. Yea, as if the letting open the Doors and Windows of the shops were not enough to proclaim their Immodesties, and call in Customers to drink of their stolen waters, how do they shamefully hang forth their signs, as it were, on painted Posts, their Love-spots (or rather Lust-spots) on their painted whorish Faces! How are many arrived at such an intolerable height of impudence, that they are not ashamed to proclaim their Immodesties by setting as many Spots in their Faces, as they have received Blots to their Honour, till their Faces are almost covered with these Badges of their Infamy! O degenerate Gentry! O ignoble Nobility! How foolish are you become in these fantastical Fashions! How weak, how wicked are you to pride yourselves in such ridiculous Vanities, and to account these signs of your baseness, ●o be Badges of your Honour! Are you so stupid and senseless as not to observe that ●od hath been tumbling down the greatness of the world, staining the Pride of ●an, and rolling his glory in the Dust? And will you by your Pride and Vanity pluck down greater Judgements on the Land, and plunge yourselves into everlasting miseries? Surely these Badges of your Pride, are but the Presages of your Punishment. Tertullian calls painted women 
* Ancillas Diaboli.  the Dev●ls Chambermaids or Waiting-women. But then surely those who prostitute their painted Beauties to these wanton Blacks are the chiefest Ladies in the Kingdom of Lucifer. And his Pride, you know, cost him a flaming fall; 'twas the forerunner of his Destruction. What then shall become of those of his Household? Surely these painted, plastered, spotted Vanities, will end their days in Vexation. How justly may God punish their shamel sse Pride (as he hath do●e many) with shameful Poverty on earth, and their wanton Pleasures with woeful Pains in Hell! Surely these Luxuriancies in lustful Vanities provoke God to plague the Land with dreadful Judgements, and so speak these days wherein they abound to be perilous Times.  
Thus we have seen what sins do, in a special Manner provoke the Lord to wrath, and solicit vengeance against such a sinning People. Surely where these seven Abominations are found, especially where they are predominant, they presage sore Plagues, forerun heavy Judgements on such a place or People. For, shall not the Lord visit for these things, and shall not his soul be avenged on such a People as this, that provoke him to Anger with so many fearful Abominations? Surely God may justly pour out all the 
† Rev. 16.1.  seven Vials of his flaming wrath upon such a sinful Nation. These ●ins therefore must needs be sad Symptoms of Perilous Times.  
Come we now to consider in what Cases these sins are thus Symptomatical.    

The second Enquiry. In what Cases the  Sins are Symptoms of Perilous Times.  
ADAM in Innocency lived in 
* Gen. 2.8.  EDEN, a Place prepared by God himself, to be the Mother of Plenty, the Nurse of Pleasure, and Queen Regent of Divine Delight. Happy man, had he not by the Loss of his Innocence (the Palladium of Paradise) lost his Happiness! Yea, the World was an Universal Paradise (whereof Eden was the Eye, the Beauty of its Beautie●) till sin committed a Rape upon its Virgin Purity, and cast a defilement upon its Primitive Glory. Then did its flowering Beauties fade in its Face, and stinging M●series sprung up apace in its Bosom. Thus did the world, once a Garden of Delights, become a Wilderness of ●hornes; before a Palace Royal of pure unmixed Pleasures, now a bloody Stage of sufferings and sorrows. Thus is sin the procuring cause of all Miseries, and so the too certain Prognostic of Perilous Times. Was it not for s nne, how should England be as Eden, the Garden of God, crowned with the smiles of Heaven, and clothed with the Virgin-Mantle of Peace, and endowed with the choicest Blessings on Earth, and so admired by all its Sister Islands, its Neighbour Nations for Beauty, Riches, and Renown. But sin it is which spreads a black cloud upon its Glories, which threatens the Thunder of some dreadful Judgements. The sins of England are many, and what can we expect, but that the sufferings of England should be great?  
The sins of men are wont to draw down the Judgements of God, and so they are the Symptoms of Perilous Times to the People of God, especially in such Cases as these that follow.  

The first Case. The Commonness of Sinne.  
WHen gross Sins are commonly committed, the Times must needs be Perilous. When Lying, Swearing, Sabbath-breaking, Stealing, Cheating, Deceiving, Cruelty, Oppression, Drunkenness, Adultery, and all manner of Uncleanness does abound, the Days are evil and full of Danger. These sins are as so many Cords to pluck down Judgements upon the Heads of such a People. Thus did sin abound in the Old World before God destroyed all Flesh with the Flood. For it's said 
† Gen. 6.11, 12, 13. , The Earth was corrupt before Go●, and the Earth was filled with Violence. And God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the Earth. And God said unto Noah, The end of all flesh is come before me, for the Earth is filled with Violence through them; and behold I will destroy them with the Earth.  
The Scriptures do abound with comminations of Judgement against that People, that Land, wherein such Abominations do abound. Take notice of some of them, and Oh that you would sadly lay them to heart!  

* Jer. 7.8,— 16.  Behold (says the Lord to the men of Judah, and the inhabitants of Jerusalem) ye trust in lying words that cannot profit. Will ye steal, murder, and commit Adultery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom ye know not [i. e. maintain diversities of Religion amongst you] and come and stand before me in this House, which is called by my Name, and say, we are delivered to do all these abominations? [q. d. This is the Liberty, for which we adventured our Lives, in the High-Places of the Field.] Is this House which is called by my Name become a Den of Robbers in your Eyes? [q. d. Is this the fruit of your Victories, and the glorious Deliverances whereof you speak, to cast contempt upon my House, Worship, and Ordinances?] Behold even I have seen it, saith the LORD: But go ye now unto my Place which was in Shiloh, where I set my Name at the first, and see what I did to it for the Wickedness of my People Israel. And now because ye have done all these works, saith the LORD, and I spoke unto you, rising up early, and speaking, but ye heard not; and I called you, but ye answered not: Therefore will I do unto this House which is called by my Name, wherein ye trust, and unto the place which I gave to you, and to your Fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your Brethren, even the whole seed of Ephraim. Therefore [says the LORD to the Prophet] Pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee.  
Thus multiplied sins do at length bring down upon a sinful, stubborn and rebellious People, manifold miseries, and remediless extremities.  
Thus does the Lord proclaim War against his People Israel, by the Prophet Hosea, for their manifold Provocations. 
† Hos. 4.1, 2, 3.  Hear the Word of the Lord ye children of Israel, for the LORD hath a controversy with the Inhabitants of the Land, because there is no Truth, nor Mercy, nor Knowledge of God in the Land. By Swearing, and Lying, and Killing, and Stealing, and committing Adultery, they break out, and Blood toucheth Blood. Therefore shall the Land mourn, and every one that dwelleth therein shall languish, with the Beasts of the Field, and with the Fowls of Heaven, yea the Fishes of the Sea also shall be taken away.  
Thus the Commonness of sin is the Ground of Gods entering a Controversy against a Land. Thus the Land of Israel was become a sink of sin, before God emptied out upon it his Vials of Wrath. And so does our English Prophet 
* De Excid. Britan.  Gildas show us how England was overspread with sins, Adultery, Drunkenness, Oppression, etc. before it was overwhelmed with Judgements.  
When men fly far from God in the commission of all sorts of sins, then does God come near to them in the Execution of his sorest Judgements. Such was the carriage of the Rebellious Jews towards God, and thus did the Righteous God deal with his People the Jews. I will come near to you (says the LORD to them 
† Mal. 3.5. ) to Judgement, and I will be a swift witness against the Sorcerers, and against the Adulterers, and against false Swearers, and against those that oppress the Hireling in his Wages, the Widow and the Fatherless, and that turn aside the stranger from his Right, and fear not me, saith the LORD of Hosts.  
It's sin thus abounding, which changes the Countenance and Constitution of the Times, whence of sound and good, they become distempered and evil. Hence is it that the smiling Face of Time is altered and beholds us with a languishing Look. Hence it is that the most fruitful Seasons are punished with a barren womb. Hence it is that the most joyful Days, which almost continually appeared in Festival Garments, come forth drooping in a mourning Dress, hanging down the Head both for shame and sorrow. Much to this purpose does the Father speak, as it were with a sigh to his Children, his Auditors, in his Sermon upon the the Famine and Drought 
* Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Behold (says he) how our abounding sins, our multiplied Abominations, have changed the Temper of the Times striping them naked (as it were) of their proper natures, and have drawn strange lineaments upon the Face of the Seasons, altering the very Native temperament and fixed constitution thereof. 'Tis indeed nothing but sin that furrows the beautiful Face of Time with the frowns and wrinkles of affliction and sorrow. 'Tis sin which often altars the Seasons, changing Summer into Winter, Calms into storms, the Summer of Peace, Plenty, Prosperity, into the Winter of Affliction, Scarcity and War. When sin thus casts its Spawn into the Waters of Time, it produces a numerous offspring of sufferings and sorrows, Miseries and Calamities to the Children of men.   

The second Case. The Generality of Offenders.  
WHen all sorts of men transgress, both Great and Small, Rich and Poor, Princes and People, Noble and Obscure, the Times must needs be perilous. Thus before God brought the Flood upon the World, 
† Gen. 6.12  all Flesh had corrupted ●his way upon the Earth. Thus not only were the Common People of Israel 
* Isa. 1.3, 4  Ignorant, and Profane, but their 
† ver. 23.  Princes were rebellious and companions of Thiefs, and then the LORD comes forth to 
* ver. 24.  execute Judgement on his Adversaries, and to avenge himself on his enemies.  
The Prophet Jeremy knowing that unless the righteous stand in the Gap, the Judgements of God would soon break out upon a Rebellious People, having in the Name of the Lord, called upon others to run to and fro to seek such out, he himself runs from one sort of men to another to find them, but when he finds none, he denounces the Judgements of God against a people so Generally corrupt and wicked. Behold herein the justice and goodness of God, with the complaint and carriage of the Prophet. For says the Lord 
† Jer. 5. 1-6. ,  
Run ye to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth Judgement, that seeketh the truth, and I will pardon it. And though they say, the LORD liveth, surely they swear falsely. O LORD are not thine eyes upon the Truth? Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive Correction: they have made their Faces harder than a Rock; hay have refused to return. Therefore I said, Surely these are poor, they are foolish: for they know not the way of the LORD, nor the Judgement of their God. I will get me unto the Great men, and will sp●a● unto them; for they have known the way of the LORD, and the Judgement of their God: but these have altogether broken the Yoke, and burst the Bonds. Wherefore a Lion out of the Forest shall slay them, and a Wolf of the Evenings shall spoil them, a Leopard shall watch over their Cities: Every one that goeth out thence shall be torn in pieces: because their Transgressions are many, and their Backslidings are increased.  
So likewise does the Lord by the Prophet Ezekiel complain of the Corruption of the Priests, Princes, Prophets, and People of Judah and Jerusalem, for which he severely punished them in the fierceness of his Wrath and fiery Indignation. Son of man (saith the LORD 
* Ezek. 22. 24-31. ) say unto her, Thou art the Land that is not cleansed, nor reigned upon in the Day of indignation. There is a conspiracy of her Prophets in the midst thereof, like a roaring Lion ravening the prey: they have devoured souls: They have taken the treasure and precious things: they have made her many Widows in the midst thereof. Her Priests have violated my Law, and have profaned my holy Things: they have put no difference between the Holy and Profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them. Her Princes in the midst thereof are like Wolves ravening the prey, to shed Blood, and to destroy souls, to get dishonest Gain. And her Prophets have daubed them with untempered Mortar, seeing Vanity, and Divining Lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken. The People of the Land have used Oppression, and exercised Robbery, and have vexed the Poor and Needy: yea, they have oppressed the Stranger wrongfully. And I sought for a man among them that should make up the Hedge, and stand in the Gap before me for the Land that I should not destroy it: but I found none. Therefore have I poured out mine Indignation upon them, I have consumed them with the Fire of my Wrath; their own way have I recompensed upon their heads, saith the Lord GOD. Thus we see the General Corruption of the Inhabitants, may soon bring upon the whole Land, an utter and inevitable Destruction. It's as easy with God to cut down Cedars, as to stock up Shrubs; yea, if the Fire of his wrath be once kindled, 'twill easily, suddenly, irresistibly consume the whole 
† Jer. 21.14  Forest of People, both small and great. If some Branches of the great Tree of a Kingdom or Nation be barren, or bear evil Fruit, God may in mercy prune it, with some smaller Judgements, to make it the more fruitful; but if both the Body and Boughs be corrupt and rotten, God may justly destroy it, both Root and Branch.   

The third Case. Obstinacy and Impudence in Sinning.  
When Sinners are obstinate and shameless in sinning, the Days are evil, the Times are perilous. Such was the state of the People of Israel, before their utter Destruction. Moreover (saith the Lord to the Prophet Jeremy 
† Jer. 8, 4, 5, 6. ) thou shalt say unto them, Thus saith the LORD, shall they fall, and not arise, shall he turn away and not return? [q. d. If men do fall, will they lie still, and not rise again? If a man be gone out of the Way, when he perceives it, will he proceed, and not rather turn back again?]  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quare rebellis [refractarius 
* Ar. Mont. ] est populus iste Jerusalaim Rebellione forti 
† Pagnin.  [Aversione pertinaci 
* Ar. Mont. , pervicacissima 
† Jun. Trem. ?]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Septuag. ;   Why then is this People of Jerusalem slidden back, by a perpetual Back-sliding? [Or, why is this People of Jerusalem, this my People, become refractory and Rebellious, and have turned away from me with such a stubborn and obstinate, impudent and pertinacious Aversion, so stout and stiffnecked a Rebellion?] They hold fast deceit, they refuse to return. I harkened and heard, but they spoke not aright: no man repent him of his wickedness, saying, what have I done? Every one turned to his course, as the Horse rusheth into the Battle.  
And further, saith the LORD 
† v. 12-16 , Were they ashamed when they had committed Abomination? Nay, they were not at all ashamed, neither could they blush. And what follows? Therefore shall they fall among them that fall, in the Time of their Visitation they shall be cast down, saith the LORD. I will surely consume them, saith the LORD; there shall be no Grapes on the Vine, nor Figs on the Figtree, and the Leaf shall fade, and the Things that I have given them shall pass away from them. Why do we sit still? Assemble yourselves and let us enter into the defenced Cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of Gall to drink, because we have sinned against the LORD. We looked for Peace, but no Good came; and for a time of health [or, healing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ] and behold trouble. 
Medelae.  The snorting of his Horses [sc. of the Chaldean Army] was heard from Dan: the whole Land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the Land, and all that is in the City, and those that dwell therein.  
Thus when men will not forbear sinning, God will not spare them in punishing; when they will not be reclaimed from their Wickedness, they shall be consumed by his just Judgements. When the Preaching of the Word, by the Prophets and Ministers of the Lord, will not prevail with men to forsake their sins, and seriously to engage in the service of God, than Punishment is at hand, and the sword of the Lord is ready drawn to cut off such an obstinate and rebellious people.  
Thus it's said 
† 2 King. 57 13-20. , The LORD testified against Israel, and against Judah, by all the Prophets, and by all the Seers, saying, Turn ye from your evil ways, and keep my Commandments, and my Statutes, according to all the Law which I commanded your Fathers, and which I sent to you by my servants the Prophets. Notwithstanding they would not hear, but hardened their necks, like to the neck of their Fathers, that did not believe in the LORD their God. And they rejected his Statutes, and his Covenant that he made with their Fathers, and his Testimonies which he testified against them, and they followed vanity, and became vain, and went after the Heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. And they left all the Commandments of the LORD their God, and made them molten Images, even two Calves, and made a Grove, and worshipped all the Host of Heaven, and served Baal. And they caused their Sons and their Daughters to pass through the Fire, and used Divination and Enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to Anger. Therefore the LORD was very angry with Israel, and removed th●m out of his sight, there was none left but the Tribe of Judah only. Also Judah kept not the Commmandments of the LORD their God, but walked in the Statutes of Israel which they made. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.  
Thus the multiplied Abominations of a pertinaciously wicked People, provokes the Lord to an utter extirpation of them out of the Land. Justly may the Lord give their Land to Strangers, who are continually provoking the eyes of his glory by their sins.  
Custom in sinning takes away the Conscience of sin: and so do men confirm themselves in their evil ways, and (with Pharaoh) harden their hearts to their own Destruction. For, says the LORD by the Prophet 
* Jer. 13.23, 24. , Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Therefore will I scatter them as the stubble that passeth away by the wind of the Wilderness.  
How severely will the Lord deal with stubborn sinners, that wilfully walk in their own wicked ways! Take heed therefore lest there should be among you (saith the LORD to his people Israel 
† Deut. 29 18, 19, 20. ) a root that beareth Gall and wormwood, and it come to pass when he heareth the words of this Curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination [or, stubbornness 
* So the Marg. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cogitationem, Pagn. In Obstinatione, Ar. Mont. ] of mine Heart, to add Drunkenness to Thirst: The LORD will not spare him, but then th● Anger of the LORD, and his Jealousy shall smoke against that man, and all the Curses that are written in this Book shall lie upon him, and the LORD shall blot out his Name from under Heaven. If then multitudes of People shall be thus obstinate in their evil ways, is it not enough to bring down the most dreadful judgements of God upon the whole Nation?  
So the Prophet Hosea, having reproved the People of Israel for their multiplied Abominations, does thus represent their Refractoriness, and prophesy their Ruin; yet (saith he 
† Hos. 4.4, 5 ) let no man strive or reprove another: [q. d. let not men contend with them any longer with the Words of Reproof, for God himself is now coming to plead his Cause against them with the Sword of Justice:] For this People are as they that strive with the Priest. [Opposition of Ministers, as it proceeds from obstinacy in sin, so does it prognosticate Destruction from God. For] Therefore shalt thou fall in the Day, and the [false] Prophet also shall fall with thee in the Night, and I will [cut off 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *  or] destroy thy Mother, [the whole Kingdom, 
succid●m.  or the body of the Nation.]  
And when Impudence is joined with obstinacy, it aggravates the sin, and more strongly solicits the Justice of God to the speedy execution of Judgement upon such sinners. For this does the Lord complain of the People of Judah, and threatens a confounding Judgement. 
† Jer. 3.3.  Thou hadst a Whore's Forehead, thou refusedst to be ashamed. 
* Jer. 22.21, 22.  I spoke unto thee in thy Prosperity, but thou saidst, I will not hear: this hath been thy manner from thy youth, that thou obeyest not my Voice. The Wind shall eat up all thy Pastors, and thy Lovers shall go into Captivity; Surely then shalt thou be ashamed and confounded for all thy Wickedness. But this sin is yet capable of a higher aggravation; when men are so fare from being ashamed of their sin, that they glory in their shame, and boast themselves in their Impieties, as the Thief in his cunning craftiness to deceive; and the Drunkard in his 
† Isa. 5.22.  strength to pour in strong Drink, and bear it without distemper; and the impious Politician in the successfulnesse of his wicked Designs. But we know that the Judgement of God is just against those that do such things; and that their 
* Phil. 3.19  end is Destruction, whose glory is in their shame.   

The fourth Case. Remisseness of Magistrates and Officers in Punishing Offenders.  
When there is little or no Care taken for the Punishment of such prevailing Impieties, by those that are entrusted with Authority and Power for this Purpose, they must needs be evil and perilous Times. When the Magistrate, who is by his Office, 
† Rom. 13.4.  the Minister of God, a Revenger to execute wrath upon him that doth evil, shall bear the Sword in vain, and not draw it out for the execution of Judgement, in the Punishment of sin and vice. When the sins of Israel were multiplied, how oft doth God complain of the Defect of Justice in the Execution of Judgement! how oft is this mentioned in that one Charge which is drawn up by the Prophet Isaiah against them 
* Chap. 59 ! None (saith he 
† v. 4. ) calleth for Justice 
* v. 8. ; and there is no judgement in their go. And again 
† v. 9 , Judgement is far from us, neither doth justice overtake us [to vindicate us from the violence of our Oppressors, and deliver us from the injuries of the wicked: as it follows] 
* v. 11.  We look for Judgement, but there is none, for salvation, but it is far from us. And again, 
† v. 14.  Judgement is turned away backward, and Justice standeth afar off: 
* v. 15.  And the LORD saw it, and it displeased him that there was no judgement. So God himself takes his Sword of Justice, and comes forth for the Execution of Judgement, upon these unjust Judges, and this perverse and wicked People 
† v. 17, 18. . So also the Prophet Jeremy declares, that it was because there was not any man that did execute Judgement 
* Jer. 5.1, 2, etc. , that the wrath of God was kindled against the wicked Jews, to their utter destruction. Whereas, on the other side, when the Israelites had provoked God to Anger with their Inventions, and the Plague broke in upon them, insomuch as there died, in one Day, three and twenty thousand 
† Num. 25 9 with 1 Cor. 10.8 , Phineas stood up, and executed judgement (in slaying Zimri, and Cozbi, in the very act of uncleanness) and so the Plague was stayed. And that was counted to him for Righteousness, unto all Generations, for evermore 
* Psal. 106 29, 30, 31. with Num. 25. 6-15. . And therefore does the Lord, by the Prophet call the Judges & Magistrates of Judah, to the Execution of Judgement upon evil Doers in the Land, for the Prevention of their utter Ruin and Destruction, which was now ready to come upon them for their abounding sins, and unpunished Provocations. And (says the LORD to the Prophet 
† Jer. 21.11, 12. ) touching the House of the King of Judah, say, Hear ye the Word of the LORD. O House of David, Thus saith the LORD, Execute Judgement in the morning, [which was the Time of the Convention of their judicial Assemblies; when also the People were wont to repair for Justice to the Places of Judicature 
* Exod. 18.13 : Do it also (as the phrase may import 
† See Psal. 101.8. ) Seasonably, Speedily, Constantly:] and deliver him that is spoiled, out of the hand of the Oppressor, lest my Fury go out like Fire, and burn that none can quench it, because of the Evil of your Do. For, 
* Jer. 21.14  I will punish you according to the Fruit of your Do, saith the LORD.  
Certainly when all manner of sin and wickedness abounds, and yet Law, Justice, and Judgement is not executed in a Land, it's a sad Symptom of some sore approaching Judgement, if not of the utter Destruction of that Nation. So the Prophet Habbakkuk complains, 
† Hab. 1.4  the Law is slacked, and Judgement doth never go forth; whereupon follows a terrible commination of a dreadful Judgement, whereof the cruel Chaldeans should be the bloody Executioners, to whom the Kings and Princes of Judah should become miserable Captives 
* ver. 5-10 .  
Now when Iniquity thus abounds, and Judgement is not executed, in the punishment of those Persons that are found guilty of such Enormities, this makes these sins to become National sins, which provoke the Lord to scourge the whole Land with National judgements, as the Plague, Famine, or War. Surely, When sin reigns without Restraint, Judgement must be expected without Relief.  
But the Case is yet worse, and the Provocation higher, when Magistrates and Rulers that ought not to be a terror to good works, but to the Evil 
† Rom. 13.3 , do tolerate the Evil, and become a Terror to the Good. That Nation is sure ripe for destruction, when such bitter and cursed fruits grow upon the top-most Branches of the tallest Trees in the Land. So likewise when those that should punish sin in others, are themselves guilty of those sins which do deserve the sharpest Punishment. When those that are entrusted with power for the execution of Justice upon Swearers, Drunkards, Adulterers, Sabbath-breakers, and such like are themselves guilty of these fearful sins, and God-provoking Abominations. This speaks the state of such a People to be desperate, the disease of such a Nation to be deadly. When there is Poison in the Plaster, and the Physician himself hath the Plague upon him, what hope of cure can there be for the Patient. If those that should be the Healers of the Nation, do wound it by their transgressions, what can be expected but a sudden and inevitable Destruction? Certainly corrupt Magistrates, and Ministers of Justice, are the Lands sharpest Scourges, and the chief procurers of its sorest Judgements.   

The fifth Case. Incorrigibleness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
When men are not amended by Corrections, but grow worse and worse under all the Dispensations of Divine Providence, it's a sure and sad Symptom of perilous Times, a clear and undeniable evidence that the last days are come upon us, and the Evil of them hath overtaken us. For the Apostle forewarning us that in the last Days perilous Times shall come, tells us, that in those Days, 
† 2 Tim. 3.13  Evil men and Seducers shall wax worse and worse, deceiving, and being deceived. It's a sad sign that judgement is at hand, and Destruction is at the Door, when men grow worse and worse under all the means of making them bett●r. When they are not reclaimed by Judgements, reduced by benefits, reformed by all the means of grace and Salvation. Surely Incorrigibleness under judgements, and customary continuance in Sin, and a continual progress in impiety from one degree to another, notwithstanding all the means and mercies vouchsafed for their amendment, is a Forerunner of their inevitable ruin. If the Tree be pruned, and digged about, and dunged, and watered, and yet notwithstanding all this cost and pains, after long waiting, does not only bring forth no good Fruit, but much evil, and every year worse and worse, it shall certainly be cut down that it no longer cumber the ground 
* Luk. 13. 6-9. . If when the Lord might justly expect good Grapes from his Vineyard, it bring forth nothing but wild Grapes, and these every Vintage worse and worse, its just with him to pluck up the Fence thereof, and lay it waste 
† Isa. 5. 1-6. .  
God is wont by his Word, his Rod, and his Sword to proceed against sinners. By his Word, he calls them to repentance; but if they will not be reclaimed by that, with his Rod he chastises them for sin, he exercises them with several Afflictions; if they will not hereby be amended, he is ready with the Sword of his Justice to cut them off, in the execution of his Judgements. So by the neglect and non-improvement of the two former, a sinning People come to experiment the severity of the last and sorest of these dispensations. Thus does the Lord complain of Judah, 
* Zeph. 3.2  She obeyed not the Voice, she received not Correction; and so hereby she provoked the wrath of God to her own Ruin and Destruction.  
When men do commonly cast contempt upon the Word and Ordinances of God, and are generally unprofitable under the means of grace, its just with God to give them up to Blindness of Mind, and hardness of Heart, and then according to the ordinary Methods of his Justice, to second these Spiritual Judgements with a Temporal Destruction, and so for the unprofitableness of the People, to lay the Land desolate.  
Of this Import is that dreadful commission, which the Lord gave unto the Prophet Isaiah, concerning the People of Israel. Go (says He to him 
† Isa. 6. 9-12. ) and tell this People, hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this People fat, and make their ears heavy, and shut their Eyes: lest they see with their eyes, and hear with their Ears, and understand with their Heart, and convert and be healed. Then said I, Lord, how long? And he answered Until the Cities be wasted without Inhabitant, and the Houses without man, and the Land be utterly desolate, and the LORD have removed men far away, and there be a great forsaking in the midst of the Land.  
Of the very same import is the Criminatory Complaint, and Prophetic Commination of the Prophet Jeremy against the men of Judah, and the Inhabitants of Jerusalem, in the Name of the lord This thing commanded I them (saith the LORD 
* Jer. 7. 23-29.  concerning their Fathers, whom he had brought out of the Land of Egypt) saying, Obey my voice and I will be your God, and ye shall be my People: and walk ye in all the ways that I have commanded you, that it may be well unto you. But they harkened not, nor inclined their Ear, but walked in the Counsels, and in the Imagination [or, stubbornness] of their evil Heart, and went backward, and not forward. [Thus they became worse by the means used to make them better.] Since the Day that your Fathers came forth out of the Land of Egypt unto this Day, I have even sent unto you all my servants the Prophets, daily rising up early, and sending them. Yet they harkened not unto me, nor inclined their ear, but hardened their Neck; they did worse than their Fathers. Therefore thou shalt speak all these words unto them, but they will not hearken to thee: Thou shalt also call unto them, but they will not answer thee: But thou shalt say unto them, this is a Nation that obeyeth not the Voice of the LORD their God, nor receiveth Correction: Truth is perished and is cut off from their Mouth. Cut off thine Hair, O Jerusalem, and cast it away, and take up a Lamentation on high Places; for the LORD hath rejected and forsaken the Generation of his Wrath. And what follows? 
† ver. 34.  Then will I cause to cease from the Cities of Judah, and from the streets of Jerusalem, the Voice of Mirth, and the Voice of Gladness, the Voice of the Bridegroom, and the Voice of the Bride: for the Land shall be desolate.  
But yet before the Lord proceeds to the utter Destruction of a People, he is wont to try them by lesser Judgements, lighter Afflictions, whether they will return to Him by Repentance or no. These lesser Judgements are his Warning pieces, which he shoots off, to see whether they will make their Peace with him before he levels against them his Battering Ordnance, and discharges upon them his Murdering Cannons, his dreadful destroying Judgements. Lighter Afflictions therefore are to be improved for the Prevention of heavier Judgements. For, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nocumenta Documenta.  Corrections for sin are Instructions to Righteousness.  
But now when men are Incorrigible under God's Corrections, these are but the Forerunners of their utter Destruction. For this doth the Lord complain of his People, the Jews; 
* Jer. 2.30.  In vain have I smitten your Children; they received no Correction. And saith the Prophet, 
† Jer. 5.3.  Thou hast stricken them, but they have not grieved, thou hast consumed them, but they have refused to receive Correction: They have made their faces harder than a Rock, they have refused to return. And, Oh! how terrible are the Punishments of this Stubbornness in sin, how dreadful the Judgements ordained for this Incorrigibleness under Correction! The people (saith the Prophet Isaiah 
* Isa. 9. 13-17. ) turneth not unto him that smiteth them, neither do they seek the LORD of Hosts: Therefore the LORD will cut off from Israel head and tail, branch and rush in one day. The Ancient and Honourable, he is the Head: and the Prophet that teacheth lies, he is the Tail. For the Leaders of this People cause them to err, and they that are led of them are destroyed. Therefore the LORD will have no joy in their young men, neither shall have Mercy on their Fatherless and Widows: for every one is an Hypocrite, and an evil Doer, and every mouth speaketh folly; for all this his Anger is not turned away, but his hand is stretched out still.  
For this Stubbornness and Incorrigibleness, notwithstanding Instruction by his Word, and Correction by his Rod, doth the LORD threaten one Judgement after another, against his People Israel, by the Hand of Moses. If ye walk in my Statutes (saith the Lord 
† Leu. 26.3, 4. ) and keep my Commandments, and do them: then will I give you Rain in due Season, and the Land shall yield her increase, and the Trees of the Field shall yield their Fruit. 
* v. 6.  And I will give you Peace in the Land, and ye shall lie down, and none shall make you afraid, etc. 
† v. 11, 12.  And I will set my Tabernacle amongst you, and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my People. 
* v. 14-29  But if ye will not hearken unto me, and will not do all these Commandments: and if ye shall despise my Statutes, and if your soul abhor my Judgements, so that ye will not do all my Commandments, but that ye break my Covenant: I also will do this unto you, I will even appoint over you Terror, Consumption, and the burning Ague; that shall consume the Eyes, and cause sorrow of Heart; and ye shall sow your seed in vain, for your enemies shall eat it. And I will set my Face against you, and ye shall be slain before your Enemies: they that hate you shall reign over you, and ye shall flee when none pursueth you. And if ye will not yet for all this hearken unto me, than I will punish you seven times more for your sins. And I will break the Pride of your Power; and I will make your Heaven as Iron, and your Earth as Brass: and your strength shall be spent in vain: for your Land shall not yield her Increase, neither shall the Trees of the Land yield their Fruits. And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more Plagues upon you, according to your sins. I will also send wild Beasts among you, which shall rob you of your Children, and destroy your , and make you few in number, and your Highways shall be desolate. And if ye will not be reform by these Things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a Sword upon you, that shall avenge the Quarrel of my Covenant; and when ye are gathered together within your Cities, I will send the Pestilence among you; and ye shall be delivered into the Hand of the Enemy. And when I have broken the staff of your Bread, ten women shall bake your Bread in one Oven, and they shall deliver you your Bread again by weight: and ye shall eat, and not be satisfied. And if ye will not for all this hearken unto me, but walk contrary unto me: then I will walk contrary to you also in fury; and I, even I will chastise you seven times for your sins. And ye shall eat the Flesh of your Sons, and the Flesh of your Daughters shall ye eat. 
* v. 31, 32.  And I will make your City's waste, and bring your Sanctuaries unto Desolation, and I will not smell the savour of your sweet Odours. And I will bring the Land into Desolation; and your Enemies which dwell therein shall be astonished at it, etc. Thus Incorrigibleness under manifold Corrections, will at length kindle implacable wrath, and so procure inevitable Ruin. When lesser Judgements have wrought no Reformation, there's just cause to fear, God is preparing greater Judgements, to lay that Land desolate. When the Field that is often plow'd and sowed, brings forth nothing but Briars and Thorns, we may expect shortly to see the Master of that Field set it on Fire. Those proud Turrets that are neither shaken with the Wind, nor softened with the Rain, may soon be scattered with the Thunder. Though they have long threatened Heaven, one moment may throw them down to the Earth. When men are not melted, softened, separated from their Dross, by the Fire of Afflictions, what may we expect but that the Lord should turn the whole Land into a Furnace of Judgement, and heat it seven, and yet seven times hotter, till he hath utterly consumed them from off the Earth? Surely, Incorrigible Impiety shall at length be punished with inexorable Fury. The longer men have gone on in sin, notwithstanding Instructions and Corrections, the sooner shall they be overtaken with Judgement: and the higher their Provocations, the heavier their Punishment.  
Thus we have seen what special sins make the Times perilous, and in what cases these sins have, in a special manner, this evil Influence upon the times.     

The second Symptom. Formality in Religion.  
THE Times are justly to be accounted perilous, When the Generality of Professors take up in some outward Forms of Worship, without pressing after the Life and Power of Godliness. The Apostle in this Prediction of Perilous Times, seems to wind up, in the close of his Description of the Persons that should make the Times perilous, all the Characters of them into this one; they are men, 
* 2 Tim. 3.3.  Having a Form of Godliness, but denying the power thereof.  
And certainly there cannot be a surer Symptom of evil Times, than Formality and Overliness in the matters of Religion and Worship of God, amongst all sorts of Professors. The Times must needs be evil and perilous, when Religion is made but a matter of Faction; and men's Zeal for Religion is estimated by their vehement Ardour and Forwardness to promote this or that way of Government or Worship, in opposition to all the rest, which yet may be found in a man that hath never experimented the Power of Religion, or Work of Sanctification upon his own soul. Thus some are Zealous for the Episcopal, others for the Presbyterial, and others for the Congregational, and not a few for the Anabaptistical way; and herein lies the Main of their Religion. Whereas the Life of Religion, the soul of true Godliness lies in the Spiritual Worship of God 
† Joh. 4.24 : It's good indeed to be zealously affected always in a good matter 
* Gal. 4.18, ; but it's neither good nor safe to rest in a superficial Form, a mere empty outside of Religion; though never so splendid and glorious. But alas! what do these men do, that so earnestly contend for that way of Worship which is most agreeable to their own Fancies, and censure all others as no Christians, no Saints, that are not moulded after the same Model; what do they but promote the Distractions, increase the Divisions, and widen the Differences of the Church of God, which every good Christian should studiously endeavour to compose and heal? Surely the setting up of, and the Adhering to, this and the other Party, is not the way to promote the Interests of the Kingdom of Christ. He is that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †  MELCHIZEDECK,  
King of SALEM; 
Rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitiae.  He is King of Righteousness, and King of Peace 
† Heb. 7.1, 2 . And his Kingdom stands not in meat and drink, but Righteousness and Peace, and (which results from them both) Joy in the Holy Ghost 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex Pacis.  When such Religious Factions prevail, they sadly portend the Ruin of the Church: 
Rom. 14.17  And ●hen are not such perilous times?  
In the Primitive Ti●es, which were Times of Persecution, how zealous were Christians in the things of God, and how fervently did they love one another! Those Times were surely less perilous than these, wherein the H●a● of Persecution is not more abated, than Zeal for God, and Love to one another amongst Christians.  
But when P ofessors are generally Formal in the performance of the Duties of Religion, very Perfunctory and Superficial in the service of God, it's a sad Symptom of perilous Times. When a man having tipped his Tongue with the Silver of the Sanctuary, and so is able to speak well of the things of God, to discourse well of the Matters of Religion, shall for this only Reason be esteemed very Religious. Whereas (as the Apostle speaks 
† 1 Cor. 4.20 ) The Kingdom of God is not in Word, but in Power. When there is indeed much Preaching, much Hearing, frequent Receiving of Sacraments, but (alas!) little Life in Preaching, less in Hearing, little or no Affectionateness in Receiving, and least of all of Conformity to these Gospel-Ordinances in the Life and Conversation. Time was, when Ministers preached with Plainness, Life and Power, so that their earnest 
* Rom. 10.1.  desire of saving souls was apparent in their Preaching; and Christians that feared God, 
† Acts 17.11.  Received the Word with all readiness of Mind, entertained the 
* 2 Thes. 2.10.  Truth in the Love of it, and had their Hearts much stirred and moved by every Sermon. They not only heard the Preacher with their Ears, but felt him in their Hearts and Consciences, and were very much affected with all the Discoveries of the Will of God to them. They took pains to work the Word upon their own Hearts; They met together to whet it upon one another; to exhort, encourage, and comfort one another in the ways of God. Oh! The Word of the Lord was precious in those days 
† 1 Sam. 3.1. . How beautiful (in those days) were the Feet of them that preached the Gospel of Peace, and brought glad Tidings of good Things 
* Rom. 10.15. ! The Ministers of the Gospel (now so generally slighted and despised) were then received by all good Christians as Angels of God, yea, even as Christ ●esus 
† Gal. 4.14. . And then did Religion flourish in the Church, and Christians manifested their experimental acquaintance with the Power of Godliness. But when Preaching is become, for the most part, Notional, and accommodated rather to the pleasing of the Fancy, then informing the judgement, convincing the conscience, and affecting the Heart; when Sermons are stuffed with affected phrases, and tightly embroidered with Artificial Ornaments, and so delivered by the Preacher, without one spark of Life or Zeal, with such a singular care to observe the Emphasis and Elegancy of his studied Expressions, such a wary fear of rumpling his fine, smooth forms of speech, as if he was come thither to play the part of an idle Orator, rather than to do the duty of a Gospel-Preacher, who is to treat with men in the Name of Christ about the great affairs of their precious souls, for their eternal Salvation; this is a sad change seriously to be laid to heart, and sadly to be lamented. When People forsake and regard not sound, solid Preachers of the Gospel; but follow and flock after those that suit with their Humours, and with such like acquaint and curious notions, please and delight their Fancies, it argues a great Decay in Religion, and speaks men to be great strangers to the Power of Godliness. Nay, when those that are indeed good Christians, and sound in the Main, shall become very Formal, Overly, Superficial in the discharge of Religious Duties, in their attendance upon Gospel-Ordinances; When they shall take no pains to prepare themselves for Sabbaths and Sacraments; when they shall be little or nothing at all affected with the Preaching of the Gospel; when they seldom or never stir up themselves to the Exercise of the Graces of the Spirit in the duties of Religion; when they take no Pains to work upon their Hearts by Meditation and Prayer, the truths which are delivered unto them, nor study to express in their lives a rest●onsiblenesse to the Doctrines of the Gospel; when they thus rest in the Form, and press not after the Power of Godliness, it's a Symptom of an Evil Age, a Presage of Perilous Times.  
We find God nothing regarded the outward Performances of the People of Israel, when they were utterly deficient in those Duties wherein consisted the Life of Religion. 
* Isa. 1. 11-15.  To what Purpose is the multitude of your Sacrifices unto me, saith the LORD? I am full of the Burnt-offerings of Rams, and the Fat of fed Beasts, and I delight not in the Blood of Bullocks, or of Lambs, or of He-goats. And, when ye come to appear before me, who hath required this at your hand to tread my Courts? Bring no more vain oblations, Incense is an abomination unto me, the New Moons and Sabbaths, the Calling of Assemblies I cannot away with, it is iniquity even the solemn meeting. Your New Moons, and your appointed Feasts my soul hateth: they are a trouble unto me, I am weary to bear them. And when ye spread forth your hands, I will hid mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Why did the Lord thus disregard all their Ceremonial Services, and sacred Solemnities, which in the time of the Old Testament he had commanded them? Surely for no other reason, but because they rested in them, and neglected the great and weighty Things of the Law, Judgement, Mercy and Faith: these aught they to have done, and not to leave the other undone 
† Mat. 23 23 . So the Lord elsewhere reproves them for their formal Devotion, and hypocritical Fasting, because they were extremely defective in that which was the principal Part of their expected Obedience, and the choicest Fruit of all such Religious Performances; namely, Reformation, Justice, and Charity. For says the Lord to the Prophet Isaiah 
* Isa. 58.1, 2 , Cry aloud, spare not, lift up thy voice like a Trumpet, and show my People their Transgression, and the House of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a Nation that did Righteousness, and forsook not the Ordinance of their God: they ask of me the Ordinances of Justice: they take Delight in approaching to God. Who would not judge these to be a very Holy People, that should but take notice of this their Diligence in Duties, Desires of direction, and Delight in drawing nigh unto God. But (alas!) how soon may we hear them murmuring against God for not having respect to their services, nor regard to their Solemnities, as if they had received wrong from God, by his not granting, what they conceived their Right, to them; so highly were these proud hypocrites conceited of their poor Performances! 
† v. 3-7.  Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? But the Lord replies to their demand, and reproves them for their Deceit and Hypocrisy, and so instructs them in their Duty. Behold (says the Lord) in the Day of your Fast you find Pleasure, and exact all your Labours. Behold ye fast for strife and debate, and to smite with the Fist of Wickedness, ye shall not fast as ye do this day, to make your Voice to be heard on high. Is it such a Fast that I have chosen, a Day for a man to afflict his soul? Is it to bow down his head as a Bulrush, and to spread sackcloth and Ashes under him? Wilt thou call this a Fast, and an acceptable Day to the LORD? Is not this the Fast that I have chosen? to lose the bands of Wickedness, to undo the heavy Burden? and to let the oppressed go free, and that ye break every Yoke? Is it not to deal thy Bread to the Hungry, and that thou bring the Poor that are cast out to thy House? When thou seest the naked that thou cover him, and that thou hid not thyself from thine own flesh? Thus without charity (the Master-wheel of good Works) the most specious Acts of Religion are unacceptable to God.  
Formality in religion is a kind of spiritual Falsehood and Dissimulation. 'Tis but a Mocking of God, a presenting him Leaves for Fruits, or Lies for Devotion. To offer up unto God formal Performances, is to become guilty of real Provocations. When the heart is wanting in Duties of Divine Worship, men do but offer dead sacrifices to the living God, and so provoke the pure Eyes of his Glory. When the Glory of the Lord leaves the inward Sanctuary, it's a sign of his departure from Jerusalem, and a sad Presage of its utter Destruction 
* See Ezek chap. 1. & 11. . When the Spirit of God is, in a great measure gone from the Hearts of men, in the duties of his Worship, it's a sad Symptom of perilous Times with the Church of God.  
Before the persecution of the Christians in Africa by the brutish Vandals, the Church of God in those countries' was much degenerated from its ancient Purity, and declined, as to the Power of Godliness, as Salvian, Bishop of Massilia complains 
† Vict. Epist. Utic. . So a little before the Massachre at Paris, it was observed, there was such a general stupidity seized upon the Protestants, that few of them seriously minded the things of God, or were zealously affected with the matters of Religion, but were wholly taken up with their worldly Businesses and secular Concernments. If Religion amongst men be once degenerated into Farm (as a fruitful into a barren Vine) what can be expected but that the Righteousness of God should be armed with Power, for the punishment of such an unprofitable People? We know, The 
* Mat. 21.19  barren Figtree, being cursed by Christ, presently withered away. When a Nation flourishes in the Leaves of Formality, without the Fruits of solid Piety, who knows how soon it may be cast into a withering condition? Surely, Formal Services will at length procure real Sufferings.   

The third Symptom. Impiety veiled with Hypocrisy.  
THe Times are perilous, When under glorious pretences of Religion, and God's glory, men studiously prosecute secular designs. When men seek themselves under plausible Pretences of doing Service to God: When men that pretend Piety, and a Public Spirit, are 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† 2 Tim. 3.2  
* v. 4. .  Such as do in deed prefer their private Interests before the Public Good; with whom Silver is of more value than Sanctity; and who pursue their own Honour and Advancement, wherein they would seem to promote God's Glory.  

Hi sunt qui boni videri, non esse: Mali non videri, sed esse volunt 
† Bernh. Serm. 66. in Cant. .  Th●se are they who (as Bernard speaks) would be thought good, but care not to be so; who care indeed bad, but would not be thought so. They are such as (in their Designs) row towards Hell, while (in their Pretences) their Faces are towards Heaven. They speak of beautifying Zion, when (at the same time) they are Building Babel.  
But now the Times must needs be perilous, when men thus pretend Godliness and God's glory, for the more easy accomplishment of their own works of Wickedness, to his Dishonour. When men Prostitute Religion to their own base Lusts, and so vitiate her Virgin-Honour. When they cast a veil of Hypocrisy over the vilest Acts of Impiety. Hypocrisy, is sin gilded with pretences of Sanctity. This outward Gilding makes them not so glorious in the Eyes of men, as their inward Gild makes them odious in the sight of God. Thus the Cloud, which armed with the Bow, challenges all the world to a Combat for the Beauty of Colours, is not more bright to the Earth, than its black to Heaven.  

Simulata Aequitas non est Aequitas, sed duplex Iniquitas, quia Iniquitas est simulatio 
* August. in Psal. 23. .  Equity pretended or dissembled (says Augustine) is not Equity but double Iniquity, because dissimulation is Iniquity.  
And the more glorious the Pretence is which covers a base Design, the more vile and wicked is the Person, that thus audaciously steals the Robes of virtue, to  his otherwise naked viliany. Caligula (the Roman Emperor) was never more Profane, then when, in his Pride, he would put on the Vestments of the Gods. Nero within, and Cato without, is an abhorred Monster in the Church of God. When the Devil appears in the habit of Samuel, 'tis but to prophesy the prevalency of the Philistines, and the Overthrow of Israel.  
When Pernicious Projects are veiled with glorious Pretences, the Times are perilous. When Piety is made subservient to Policy, and Gain is accounted Godliness. This is not Religion, but Robbery.  

Latro est, & Domum Dei convertit in speluncam Latronum, qui Lucra de Religione sectatur, cultusque ejus, non tam Cultus Dei, quam negotiationis occasio est 
† Hier. sup. M●t. l. 4. .  He is a Robber (says Jerome) and turns the House of God into a Den of Thiefs, who takes up Religion merely for the getting of Gain, and whose worship of God serves only for a fit Occasion to advance his Trading in the World. And we know it was not long after the Temple was made a Den of Thiefs, that it became a heap of Ruins.  
The Times are perilous, when the Royal stamp is put upon counterfeit coin, and self-interest is called the Cause of God. And the Danger is greater according to the Degree of the Person. Selfseeking, especially under plausible pretences of the Good of the People, is extremely pernicious in such Persons as have the chiefest Power in their hands, which ought not to be used as an Engine for the advancement of men's private Interests, but to be ever put to the best improvement for the Public Good. And therefore the pious and learned Father makes this the great difference betwixt a Tyrant, who rules after his own Lusts, and a King that governs his People by good and wholesome Laws.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  In this (says he) does a Tyrant differ from a King, that the one has still an Eye to his own Interests, the other lays out himself for the Good of his Subjects. But yet amongst a People professing godliness, such Tyrants (which makes their wickedness so much the worse) are wont to pretend the interests of Religion, and the Honour of God, for the colouring of their irregular erterprises, and the covering of their wicked intentions, till they have accomplished their cursed Designs, and so attained their own ends. So the bloody Nero, in the beginning of his Reign, made great Pretences of Piety, but when he was established in his Empire, he delighted in nothing but wickedness and cruelty. And how perilous those Times were to the Christian Church, the Tears and Blood of many thousand persecuted Christians gave sufficient Testimony, whose 
† Rev. 6.9, 10  Souls are under the Altar of God, still crying with a loud Voice, and saying, How long O Lord, Holy and True, dost thou not judge and avenge our Blood, on them that dwell on the Earth? But now was it not for such fair Pretences, these bloody Tyrants could never so smoothly carry on such foul Enormities, to a full accomplishment. It's the Glory of God therefore which they pretend to the world, to be the End of their audacious Actings; but their own Names are firmly wrought into that Shield of God's Glory, which they hold out to the world, for the Protection of the basest Designs, as it's said the Name of Phidias was, by his curious Art, wrought into the Shield of Minerva. Woe be to the People that are subjected to the Power of such pernicious persons; for these a●e they which do, with a witness, make the Times perilous.  
The Times than are perilous, when glorious Titles are stamped upon base Designs, and glorious ends are pretended for the crediting of such Enormous Actions, as Religion cannot but blush that they should be called her children. Thus Celsus, the Philosopher, having written a Defence of Paganism, gilds over his rotten wood with this golden Title or Inscription, Verbum Veritatis 
† Orig. contra Cells. l. 2. . The Word of Truth.  
Thus Absalon pretended a solemn Act of Religion, in paying his Vow unto God, when having plotted a cursed Treason, he went on purpose to raise a bloody Rebellion, against his Prince and Father 
* 2 Sam. 15 7-10. . Th●● J●hu pretended the Reformation of Religion, when he sought nothing but the establishment of the Kingdom to himself 
† 2 King. 9 and 10. ; and therefore the executions done by him (though according to God's Order and Appointment 
* 2 King. 9.6, 7 ) are charged upon him as so many bloody Murders, soliciting the Divine Vengeance. For (says the Lord 
† Hos. 1.4 ) yet a little while, and I will avenge the Blood of Jezreel (i e. the bloodshed in Jezreel 
* 2 King. 9 15, 24, 25, 26, 30. ult. , the Royal City of the Land of Issachar 
† Josh. 19.17, 18. ) upon the House of Jehu, and will cause to cease the Kingdom of the House of Israel. Thus, one wicked Tyrant may be the Ruin of the whole Kingdom. Yet does this bloody Wretch, this Selfseeking Jehu, while he was yet reeking in Blood, and hot in pursuing his selfish Designs, boast of his zeal for the Cause of God. Come (says he to Jehonadab 
* 2 King. 10.15, 16. ) Come with me, and see my zeal for the LORD. Thus do many wear a Cloak of Zeal upon a Habit of Vice. Thus Saul, out of his Zeal for the Israelites, became a bloody Butcher of the Gibeonites, and so brought a plague upon the whole Land of Israel 
† 2 Sam. 21 1, 2 . Thus that wicked Ahab proclaims a Fast for the putting to death of Naboth, that he might take to himself his Vineyard, and so by one Act, involves himself in the guilt of Murder, Perjury, and unjust Usurpation of the Right and Possession of the Innocent and Righteous 
* 1 King. 21 12-16 . So the Historian tells us of the Devilish Policy of Hanno, a rich Prince of the Carthaginians, who having laid a design for the Destruction of the whole Se●ate (herein worse than Heliogabalus, whose Pride was satisfied in the Expulsion of the Senators 
† Fulg. l. 9 c. 5. ) made use of a sacred Solemnity in the Celebration of his Daughter's Marriage, 
Ut Religione Votorum nefanda committeret, & nefanda Commenta facilius tegerentur 
* Justin. Hist. l. 21. .  For the Execution and Concealment of his Damnable Design and Hellish Treason. Thus did the Monster of men, Herod, pretend he would 
† Mat. 2.8  worship Christ, whilst he was plotting to murder him, in the prosecution of which bloody Design, he cruelly 
* Mat. 2.16  put to death (as it is thought) about fourteen thousand Innocents', the early Buds of Martyrdom, the first blown Violets and Roses of the Royal Garden, of the Christian Church.  
Now the times must needs be sad and perilous, when men under high Professions of Religion, shall attempt Parricide and Murdering of Innocents', yea, and of such as are eminent and illustrious Persons, merely for their own establishment and security. When men shall pretend God's honour, and the Preservation of Religion, with the just Rights and Liberties of the good People of the Land, both as men and Christians, for the justifying of those Bloody Acts (in pursuance of some secular Designs, and for the procuring of their own private Interests) whereby God is dishonoured, Religion reproached, and the Land polluted with Blood. How strangely does Ambition blind the eyes of men, that they should think themselves secure within those walls that are cemented with innocent Blood! That they should think to get themselves a Name, and to raise up Monuments of glory, for the perpetuating their Memory, by Acts so full of Infamy, that whatever flattering Titles the Time-servers of the present Generation may give them) shall never be mentioned by the after Ages, without abhorrency and Detestation! Who can but wonder at the intemperate Desires of Renown that possessed the heart of 
† Val. Max. l. 8. c. 14.  Pausanias, and to see him shut his eyes while he swallowed the Ironical advice of Hermocrates, in the pursuit of glory, that he might get him a Name in the world? For he demanding of H●rmocrates, by what means he might soon become Famous, received this Reply; 
Si illustrem vitum aliquem occidisset, futurum ut Gloria ejus ad ipsum redundaret.  By being the death of some illustrious Person: For so it would come to pass that his glory would redound to himself. Hereupon he soon engages in a bloody Enterprise, to which he pricks himself forward by the spurs of Discontent and Revenge. For with a Traitorous hand he murders his lawful Prince and Sovereign, Philip King of Macedon, who was a man (abating some Vices ordinarily incident to such great Persons) Eminent for many excellent Qualities, and worthy Actions, which had embellished his Name in the world, and not undeservedly given him the Title of a Good Prince. Neither did Pausanias herein altogether fail of the End of his Enterprise. For by this means it came to pass, that he, in some sort, obtained what he desired, a never dying Memory. For the just Renown of Philip's virtues transmitted the memory of this infamous Parricide to the after-Ages. Thus Ambition, like a seeled Dove, flies up to receive a greater Fall.  
Ambition stimulates men to desperate and dangerous Designs; whence (says the Lord Verulam 
* Bacon's Essays, c. 36 ) to take a Soldier without Ambition, is to pull off his Spurs: But than Policy, Lieutenant to Ambition, advises to conduct these daring Actions, under the displayed Ensigns of Religion. It's a Maxim of Machiavelli, that Religion itself is not to be cared for, but only the Appearance; because the credit of it is a help, but the use a cumber. Hence (says the Poet) 
— Exeat Aula Qui volet esse Pius; Virtus & summa Potestas Non coeunt 
† Lucan. l. 4 .  He must relinquish the Court (much more the Camp) who would exercise Piety: For solid Piety is not consistent with Supreme Power (much less with carnal Policy.) But this we must understand of the Courts of Pagan, not of Christian Princes, who have many of them cherished and brooded the fairest Virtues, under the Wings of their happy Government. But yet amongst Christians, it's but too fitly appliable to the Courts of Tyrants, who by the strength of Policy, have possessed themselves of the Supreme Power. For, as another Poet speaks,  

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* Sophoc. in Ajace. .  It's no easy matter for a Tyrant to be truly Religious. A pious Tyrant is a Paradox in Christian Politics. True Piety is doubtless a very rare thing in the Court of a Prince that rises by Policy, and rules with Tyranny. Yet some there are that say a precious stone may be found in the head of a poisonous Toad. But sure we are, a glorious show of Religion may be far easilier found, than the least dram of sincerity in such great Politicians and arbitrary Princes.  
Sad are the times when Ambition and Covetousness become the Ensigne-bearers of Christianity; and Gain and Glory are the Prizes sought for under Christ's Colours. For, 
Qui ad Ostentionem Sanctitatis praetendit, ut aliis quandoque praeesse desideret, ille non est Discipulus Christi, sed Pravitatis Sectator existit: qui non pro Deo sed Seculi hon●re studet portare Crucis laborem 
† Isidor. .  He that pretends Sanctity, but affects Principality, is not CHRIST'S Disciple, but SIN'S Sectary, who if he do for a time bear the Burden of the Cross, 'tis not for the Honour of God, but because (perhaps) he hath beheld the Beauty of a Crown, and by this means aspires to greatness and glory in the World. Thus Ambition will needs wear a Cloak of Religion. And Covetousness, which as an officious Servant, still attends Ambition, comes not far behind in this Art of the Dissimulation of Piety. The Love of Gold will make men adventure upon that which is Treason against the King of Heaven, to Counterfeit Grace. Godliness shall be fairly written upon men's Carriages and Discourses without, when there's nothing at all to be found within, but a Design for Gain. But now such persons as these by their wicked Policies and Practices do make the Times perilous. For are they not evil Days, perilous Times, when Abhorrency of IDOLATRY is pretended for the Commission of SACRILEGE 
* Rom. 2.22 , and the Church's Portion and Dowry is taken away for the better Preservation of her Beauty, and Prevention of her Defilement? Sacrilege is a Sin, that under what pretences soever it hath been committed, hath proved fatal to them that have committed it. Hereof they cannot be ignorant that are not altogether strangers to History.  
We have a memorable Example hereof in the Story of the Maccabees, wherein we read of the Sacrilege of Antiochus, and the sufferings that befell him, with that sad Confession which he uttered under the pangs of an accusing Conscience, that these sufferings were the just punishment of his Sacrilege. For it is said, that 
† 1 Mac. 1. 20-24.  After Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude, and entered proudly into the Sanctuary, and took away the Golden Altar, and the Candlestick of Light, and all the Vessels thereof. And the Table of the Shewbread, and the pouring Vessels, and the Vials, and the Censers of Gold, and the Veil, and the Crowns, and the Golden Ornaments that were before the Temple, all which he pulled off. He took also the silver and the gold, and the precious Vessels: also he took the hidden Treasures which he found: and when he had taken all away, he went into his own Land, having made a great Massacre, and spoken very proudly. But after seven year's respite, we find Justice calling him to account, and severely scourging him with those Scorpions which by this sin he had fed in his own conscience, and this (which is very remarkable) at the same Time that he sought to possess himself of a rich Booty, by a second Sacrilege. For, says the story 
* 1 Mac. 6. 1-16. , About that Time King Antiochus, travelling through the high Countries, heard say, that Elemais, in the Country of Persia, was a City greatly renowned for Riches, Silver and Gold: and that there was in it a very Rich Temple, wherein were Cover of Gold, and Breastplates, and Shields, which Alexander, son of Philip, the Macedonian King, who reigned first among the Grecians had left there. Wherefore he came and sought to take the City and spoil it, but he was not able, because they of the City having had warning thereof, risen up against him in Battle. So he fled and departed thence with great heaviness, and returned to Babylon. Moreover there came one who brought in Tidings into Persia, that the Armies which went against the Land of Judea were put to flight: and that Lysias, who went forth first with a great Power, was driven away of the Jews, and that they were made strong by the Armour and Power, and store of Spoils, which they had gotten of the Armies whom they had destroyed. Also that they had pulled down the 
† See ch. 1.54.  Abomination which he had set up upon the Altar in Jerusalem, and that they had compassed about the Sanctuary with High Walls, as before, and his City Bethsura. Now when the King heard these words, he was astonished and sore moved; whereupon he laid him down upon his Bed, and fell sick for Grief, because it had not befallen him as he looked for. And there he continued many days: for his Grief was ever more and more, and he made account that he should die. Wherefore he called for all his friends, and said unto them; the Sleep is gone from mine Eyes, and my Heart faileth for very Care. And I thought with myself, into what Tribulation am I come, and how great a Flood of Misery is it wherein now I am? For I was bountiful and beloved in my Power. But NOW I remember the Evils that I did at JERUSALEM, and that I took all the Vessels of Gold and Silver that were therein, and sent to destroy the Inhabitants of Judea without a Cause. I perceive therefore that for THIS Cause these troubles are come upon me, and behold I perish through great Grief in a strange Land. Then called he for Philip, one of his Friends, whom he made Ruler over all his Realm: and gave him the Crown and his Robe, and his Signet, to the end he should bring up his son Antiochus, and nourish him up for the Kingdom. So King Antiochus died there, in the hundred forty and nine year. Thus Conscience, though stifled for a time, will not always lie asleep. Thus the proudest presumptuous sinner carries his Accuser, Judge, Witnesses and Executioner in his own bosom. Thus Sacrilege, though for a time carried out with success, shall at length recoil upon the head of him that committed it, to the Astonishment of all beholders.  
Surely when men's Hearts and Hands are engaged in this sin, what ever thei● Pretences be, they take the ready course to pluck the Judgements of God down upon their Heads, which may involve the whole Nation in many woeful calamities, and so bring upon the Church of God very sad and perilous Times.  
And are there not too many in these Days, that under the Pretences of Piety (which makes the Provocation higher) are guilty of this sin of Sacrilege? We read when the City Carthage was taken by the Romans, the rude Soldiers, rushing into the sacred Temples, stripped the Image of Apollo of a golden Robe: but (says the History) the Sacrilegious hands of them that took it, were found amongst the Fragments of that sacred Vesture 
* Val. Max. l. 1. c. 1. . If the like Judgement should befall those that have stripped the Church (Christ's Monument on Earth) of her Golden Robe, or at least attempted such a Sacrilege, how might we say in the words of the Psalmist 
† Psa. 76.5  a little varied, Many of the men of Might have lost their Hands! But perhaps what I call the Churches Golden Robe, some may style a Babylonish Garment; and what I esteem sacred, as her Dowry, they may call accursed Gold. But let them remember, all Israel smarted, and the Troubler of Israel, Achan, with his Family and Cattle, died in a shower of stones, and were wrapped up in a Sheet of flames, for plundering the Golden Wedge, and Babylonish Garment 
* Josh. c. 7. .  
The Phocian Generals who paid their Soldiers with the Gold of the Temple of Apollo, came all to untimely deaths 
† Diod. Sic. . Gold, the sick man's Cordial, is the sacrilegious man's Poison. It's a snare (saith Solomon 
* Prov. 20.25 ) to the man who devoureth that which is holy, and after vows to make Enquiry.  
So likewise the Soldiers, which under the Conduct of Quintus Caepio, a Roman Consul, having taken the City Tholouse in France by storm, rifled the rich Temples there, carrying away all the Gold and Silver out of them, were all overtaken by those Judgements, which are in pursuit of such daring Sacrilegists, and came to a miserable end 
† Corn. Tacit. . Thus they that every themselves with Sacrilegious hands, do but therein pluck down the Judgements of God upon their own heads. And when Towers fall, the Underbuildings must needs be battered. The commission of this sin therefore, especially under Pretences of Religion, must needs speak the Times perilous.  
When Calvin understood how the Senate of Geneva was about to employ part of the Revenues formerly pertaining to the Monasteries, to Civil Uses, he told them in his Sermon, that he could not endure such Sacrilege, which he knew God, in the end, would punish most severely. What is given to God, though out of a blind Devotion, may not again be taken from God, but aught to be employed for God in the Maintenance of his Worship, and the Exercises of true Religion. There's surely a Moral Equity in that Levitical Law; Notwithstanding (saith the LORD to Moses 
* Leu. 27.28 ) no devoted thing that a man shall devote unto the LORD, of all that he hath, both of man and beast, and of the Field, and of his Possession, shall be sold, or redeemed: Every devoted Thing is most holy unto the Lord. And therefore the Theft of Achan (in stealing the Golden Wedge 
† Josh. 7.1 21 , was the Sin of Sacrilege; because the Gold of Jericho was consecrated to the LORD 
* Josh. 6.19  For if a man that hath a true Propriety in his own Goods shall alienate them to another's use, who can deprive him of them without Entrenchment upon his just Right, to whom they are given? And then is not he guilty of 
† Mal. 3.8.  Robbing of God, which shall take away that, and turn it to a secular Use, for his own advanrage, which was consecrated to God's holy service? Yea though a man that dedicates any thing to God, should not do it with a Right intention, yet is it the Lords Right, after it is consecrated to a Religious Use. And therefore Christ calls the Temple built by Herod for vain glory, his Father's HOUSE, and whips out them that profaned it 
* 1 John 2.15, 16. . Much more will God scourge with his judgements those that under the pretence of Religion. commit Sacrilege. 'Twas one of the Laws of the twelve Tables in Rome, 
Sacrum, Sacrove commendatum qui clepserit rapseritve, Parricida esto 
† Cic. pro Rosc. .  Let him that stealeth or violently taketh away holy things, or things dedicated to a holy Use, be reputed and punished as a Parricide. And should Sacrilege be esteemed a less Crime amongst Christians, than it was amongst Heathens? shall we think it a less sin to rob the true God, the 
* Gen. 1.1 Ps. 124.8.  Creator of Heaven and Earth, whose 
† Eph. 2.10  Workmanship we are; for his 
* Psal. 119.73  hands have made and fashioned us; then they did to rob their false gods, which were so created by men; to defraud their Idols, which were the 
† Ps. 115.4  work of men's hands, being but 
* Ezek. 20.32  Wood and Stone, or at the best but 
† Psa. 135.15  Silver and Gold? Surely, if they to express the heinousness of this sin, reckoned it amongst the vilest murders of Bodies, we shall want a sin with which to match it, which is, in effect, a murder of souls. It's sad to think how many thousand souls were murdered at one stroke, when the Revenues of the Church were alienated, in many places in England, an act then which the Infernal Powers could hardly have decreed any thing more Diabolical and Destructive to the Kingdom of Christ, however pretended for the purging of the Land from Superstition and spiritual Tyranny. For have not many thousand souls by this means eternally perished in their sins, who, for want of a competent maintenance for a sound and able Ministry, have never enjoyed the Means of Grace and Salvation; but have sat down in Darkness and the shadow of Death, under an ignorant, unprofitable, and scandalous, soul-murthering Ministry, maintained by some broken reversions of those rich Revenues which were cut off from the Church, by that cursed Sacrilege? Doubtless the Blood of thousands of souls will give Testimony to the truth hereof at the Day of Judgement, to the eternal confusion of such damned Sacrilegists, who if they escaped punishment in this present Life, shall be overtaken with the Wrath and Vengeance of God in the world to come. Of this great evil does Calvin complain (upon account of the Alienation of Abby-Lands, and other depredations made upon the Church's revenues here in England) in his Epistle to Cranmer, Archbishop of Canterbury, as a mighty obstruction to the prosperous success of the Gospel, and Hindrance of the flourishing of the Christian Religion. For, says he,  

Id quo minus fiat, occultis quidem artibus obsistit Satan. Unum tamen apertum obstaculum esse intelligo, quod praedae expositi sunt Ecclesiae Reditus. Malum sane intolerabile.  That this might not be, Satan by his secret slights prevails to the raising of a strong resistance. But one thing I understand is an open Obstacle, and that is, that a Sacrilegious Rape is committed upon the Church's Revenues. This is indeed a mischief intolerable.  
And therefore it was both wise and holy Counsel, and worthy of a Christian Prince, which Christopher of Wittenberg, gave to Andrew, an eminent Divine in his Dominion, when he was sent for by Lodowick, Count of Oeting for his advice in some special concernments in the Church; that if Count Lodowick should set upon a REFORMATION, that under the Pretence of Religion, he might rob God, and by seizing upon the Revenues of the Church, under the pretence of suppressing SUPERSTITION (because they were anciently given for the maintenance of Monasteries) turn them to his own private use and advantage, he should presently leave him, as a SACRILEGIOUS Person, and come back to his own Country.  
How strange is it that such Sacrilegious Persons should go on secure in their sins, without fearing the judgement of God, which is at their heels in pursuit of them! What a sad end befell Cardinal Woolsey, that first began to enrich himself by Lands given to Monasteries! And what a revenging hand pursued his five chief Agents, that were most serviceable to him in that Sacrilegious Enterprise! One of them killed his fellow in a Duel, and was hanged for it: a third drowned himself in a Wel●: a fourth fell from a great estate to extreme Beggary: Dr. Allen, the last and chiefest of them, being made Archbishop of Dublin, was cruelly slain by his Adversaries. Whereupon says the 
* Scult●t.  Relator of this sad Story, 
Utinam his & similibus Exemplis edocti discant homines res semel Deo consecratas timidè attrectare.  O that these and such like Examples might teach men to be afraid to meddle with such things as have at any time been consecrated unto God.  
But judgement does not always fall upon the Person, but is sometimes reserved for the Posterity of those who have stained their hands with the guilt of Sacrilege. Dionysius of Syracuse was wont to make a Mock of Sacrilege, a sin he thought he might boldly jest with, as having made it his Familiar. Amongst the rest he took a golden Vestment from the statue of Jupiter Olympius, and instead thereof put a Cloak of cloth upon it, saying, Gold was too heavy for Summer, and too cold for Winter, but this would suit well with either Season. (Some have pretended the Churches good, in taking away her Garments of Gold, as if while her clothing is of wrought Gold, she can never be all glorious within 
† Ps. 45.13 .) Now might not all men expect some remarkable judgement should be inflicted upon this Sacrilegious Tyrant? Yet herein were men's expectations frustrated. For (says Valerius) he underwent not the punishment he deserved. But take notice (for its worthy our observation) of the Divine Conclusion which the Heathen Historian makes hereupon.  

Qui tametsi debita supplicia non exolvit, Dedecore tamen Filii mortuus Poenas rependit, quas vivus effugerat. Lento enim gradu ad Vindictam sui Divina procedit Ira, tarditatemque supplicii gravitate compensat 
* Val. Max. l. 1. c. 1. .  Though (says he) he suffered not the punishment due to his insolency, during his Life, yet was the DISGRACE of his SON a punishment of his pride, and slain to his glory after his Death. Thus Divine Justice proceeds with a slow pace to a self-vindication by a just Revenge, but yet this delay is dreadful, seeing the slower in striking, the sorer the stroke.  
Now that Disgrace of his Son, which he mentions as the Punishment of the Father, was his Devestment of his splendour and dignity, in his violent Expulsion from his Throne and Government, upon which he lived an obscure and ignoble life at Corinth, being had in much scorn and contempt by the People. And so great was his disgrace herein that it became a Proverb, 
Dionysius Corinthi.  Dionysius at Corinth (for so was the Son called after the Name of his Father) used to signify such a one as was fallen from great Honours, and much Applause of the People, into a most disgraceful and contemptible condition. Thus for the sin of Sacrilege doth God 
† Job 12.21  pour contempt upon Princes, and weaken the strength of the Mighty.  
And therefore (says the same Author, continuing his Observations hereupon) Thymasitheus, Prince of the Leparitans, took the wisest course to decline the stroke of an offended and angry Deity. For when some of his Citizens playing the Pirates, h●d taken a Goblet of gold, of great weight, and were hot to have it divided amongst them, he gave a cooling to their covetousness. For, 
Ut comperit a Romans Pythio Apollini Decimarum Nomine dicatum, manibus venundantium ereptum, Deo Delphos perferendum curavit.  When he understood that it was dedicated by the Romans to Apollo Pythius, under the Name of TITHES, he caused it to be taken out of the hands of them that would have sold it, and to be carried back again to the Delphian Deity. Surely those are but bad times in the Christian World, when none will be found to do as much for Christ, as this Heathen Prince for Apollo.  
But behold here another grand Imposture which these profane Politicians put upon the World, when they pretend much zeal for the punishment of this sin of Sacrilege in others, that they themselves may the more securely, and with the less danger of suspicion, commit it, when an opportunity of Self-enrichment thereby shall be offered. So when men are mightily active for the Preservation of the Church's Revenues, because thence, by a cursed Simoniacal Chemistry, or other fraudulent Arts, they can Sacrilegiously extract their own advantage. Philip, King of Macedon, never won so much glory in the World by any Act, as by that, when he drew his Sword for the revenge of the sin of Sacrilege upon the Phocians. Hereupon he was adorned with glorious Titles. All men thought themselves bound to pay him some Tribute of praise for so noble an enterprise. Hence they styled him, 
Illum Vindicem Sacrilegii, illum Ultorem Religionum: quod Orbis viribus expiari debuit, solum qui piacula exigeret extitisse dignum. Itaque Diis proximus habetur, per quem Deorum Majestas vindicata sit 
* Justin. l. 8 .  The renowned revenger of Sacrilege, and defender of Religion; a work worthy of the united virtue and valour of the whole world. He was accounted the gods chiefest Favourite for this vindicacation of the Majesty and honour of their injured Deities. But how was the glory of this so much honoured and admired action stained, when it appeared that this his REVENGE of SACRILEGE, was but a Preface of Gold to an Oration of Iron, a plausible pretence for the better carrying on his Ambitious Designs. For having an opportunity not long after, he raised to himself a mighty Gain by the very same sin, whereof his pretended punishment was his greatest glory.  
Thus the times must needs be perilous, when plausible pretences are made use of, for the promoting of pernicious Designs. When REFORMATION is pretended for the RUIN of the Church. When men villainously rob God for their own Enrichment. This is a Crime which may bring the Curse of God down upon a whole Kingdom. For, says the LORD by the Prophet Malachi 
† Chap. 3. v. 8, 9 , Will a man rob God? Yet ye have rob me: But ye say, wherein have we rob Thee? In Tithes and Offerings. Ye are cursed with a CURSE: for ye have rob me, even this whole Nation. Fearful is the Provocation of those men, and dreadful shall their Punishment at length be, who thus Sacri e●iously raise their Estates, and heap up riches to themselves, to the Dishonour of God, and Demolishment of the Church, and yet impudenly pretend the Churches Good therein, and God's glory. The times cannot but be evil and perilous, when God's glory is made a Footstool for the Pride, Avarice, and Ambition of men. When they make use of the Bible for the raising them up higher to reach their secular Designs; a thing which the pious Prince, Edward the sixth refused, with disdain of the motion, laying it to his Heart, when one offered it him to lay under his Feet, to reach something that was over his head, and above his Reach 
* Sir John Haywood in Vita. . But the times are surely perilous, when men have Iron Hands and Brows of Brass; when they cruelly crush Religion, and yet impudently boast of their own ZEAL and Godliness.  
Thus Josephus largely relates the barbarous and savage cruelty of a wicked and bloody Sect among the Jews, that yet would needs style themselves the ZEALOTS. The Jews had woeful experience of the burning rage of these men's bloody Zeal. For amongst other their barbarous Villainies, and bloody Outrages 
† Joseph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which when they had attained to a Predominancy in that miserably distracted Nation, they continually committed upon that poor oppressed People, they slew twelve thousand of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sons of the Nobles, in the Prime and Glory of their Youth, at once to cut them off from any possibility of a present Resistance, and the hopes of a future Revenge, by the hands of their posterity. These were the 
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† Id. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  Zealots: For so (says he) they called themselves, as being singularly zealous for good Undertake, whereas there was indeed no Villainy in the world so great, but their zeal would digest it, yea, no evil of so high a Nature, but they would strive to equal or exceed it, being superlatively wicked. Now this pestilent Sect so far prevailed and so strengthened their Faction in the chief City of the Land, Jerusalem, that they became the causes of its utter Ruin, with many thousand miseries which hereupon befell the Jewish Nation. For, says Josephus.  

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† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  The Dominion of the Zealots over the People gave the first stroke to the Destruction of the City. But the bloody cruelties of proud Pretenders, and the bleeding Miseries of poor afflicted ones, will at length awake Divine Vengeance. So far did these bloody Zealots proceed in their cruel Practices, that at length they provoked the God of Patience to scourge them with most cruel Punishments. Their Practices and punishments are thus recorded by the same Historian. Having spoken of the cruelty of sundry factious Spirits, says he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , With all these did the Idumeans contend, as it were, for Priority in the expresses of an unbrideled Fury. For these being most desperately wicked, murdered the chief Priests, 
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* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  That so no part of Piety towards God might be preserved, but that true Religion, both root and branch might be destroyed in the Land. By them was the City despoiled of its just Privileges and Immunities, instead whereof they introduced all manner of Insolences and Enormities, so far forth as there was not so much as the Face or Footsteps of any good Government left. Now, says he, 
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† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  Herein was that Generation called the Zealots, most vigorously active, who justified their Name by their Works, verified their Appellation by their Actions. For there was never any wickedness attempted in the memory of man, but their Zeal carried them to the commission of it, although they would needs call themselves by this Name (as before was noted) for their Zeal, which they pretended, to that which is Good. And such was their savage disposition, they either subtilely deceived them, whom they injuriously oppressed, by their deluding pretences, or openly triumphed in their Overthrow, as accounting the chiefest virtue to consist in the highest Degree of Viciousness. But Divine Justice suffered not these cruel Cannibals to escape a deserved punishment. No, they died as Wretched a death, as they before had lived a wicked Life; and their desperate Courses brought them to a dreadful Conclusion.  

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* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .  For they came all of them to an end so agreeable to their erterprises, that the triumphs of the Divine Justice became illustrious in their deserved punishment. For as great torments as humane nature can possibly undergo, did altogether light upon them, which burden of miseries they were forced to bear to the very last stage of their Lives, and so with the cruel pangs of manifold tormenting Agonies, they were scourged into the house of Death. But if any man should say, that these sufferings were less than their deservings, let him withal remember, that such was the degree of their wickedness, that no punishments could be found that might equalise their Deserts. Thus we see that some men under pretences of Zeal, have presumed to act most horrible Villainies; but that the Justice of God hath at length overtaken them, and severely chastised them, for all their Insolences and impieties, with the sorest punishments. However thus much light does clearly shine from this Observation, that while such a cruel Faction of pernicious men prevails, the Times must needs be perilous.   

The fourth Symptom. Iniquity clothed with Authority.  
THey are days of Danger, evil and perilous Times, When violence usurps the Throne of Justice, and iniquity is enacted by a Law. Such were the times of which the Psalmist complains, and expostulates with God 
† Psal. 94.20, 21. ; Shall the throne of Iniquity have fellowship with Thee, which frameth mischief by a Law? They gather themselves together against the soul of the Righteous, and condemn the innocent blood. Now here 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , the Throne of Iniquity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Junius renders 
Solium aerumnarum, i. e. Tyrannicum, aerumnas aliis afferens immerito 
* Jun. in loc. .  The Throne of misery, and interprets it, the Throne of Tyrants, who oppress others with causeless calamities, freely bestowing upon them miseries without their merits. Yea, being ever Liberal in such Largesses, they give men Death (the Righteous man's best Reward, when Rebels come to Reign) without Desert: for so says the Psalmist in the next words, They gather themselves together (as to hold a cruel Court of high Injustice) against the soul (that is, the Life) of the righteous, and condemn the innocent blood (that is, they pass an unjust sentence of condemnation upon the righteous, in the execution whereof they shed innocent blood.) And this mischief which they thus frame against the righteous, they do, as Junius translates it, 
Praeter statutum, id est, contra jura & leges.  Besides the Statute, that is (as he interprets it) against the just Rights and Laws. The Will of a Tyrant is his Supreme Rule, and (even in matters of Life and Death) his Lusts are his Laws. Neither is there a discrepancy in our Translation, which says, he frameth mischief by a Law; for we may well unite them both into a sound sense; These Tyrants making Laws against the Laws, that so the highest Acts of Injustice and Iniquity, may be coloured with a pretence of Equity and Justice, do frame mischief by a Law contrary to the Law. And much to this purpose doth the Judicious Calvin interpret this Place.  


Solii autem consulto meminit, quia non accusat vulgarios ficarios, vel fures, quorum infamia passim nota sit, sed contra Tyrannos invehitur, qui fallaci juris praetextu opprimebant Ecclesiam.  
Perstringit igitur Propheta improbos Judices, qui per omne Oppressionum genus grassando, simulabant tamen se tenere rectum Officii cursum. Sic enim perfidi Judices, ut possessionem honesti & speciosi Tituli retineant, varios colores accersunt ad tegenda suae Tyrannidis flagitia 
† Calvin in loc. .   Mention (says he) is here on purpose made of the Throne, because the Psalmist does not here draw up his accusation against common cutthroats, or pilfering Thiefs, there being no need to blazon their Infamy, but he is inveighing against Tyrants, who under a fallacious pretence of RIGHT, do oppress the Church. The Prophet therefore herein sharply reproves wicked Judges, who though they violently prosecuted men with all manner of Oppressions, would yet make show of holding a right course in the execution of their Office. For so perfidious Judges are wont to make use of many fair colours, to give a beautiful embellishment to the deformed face of their horribly wicked Tyranny, that they may the better maintain the possession of a fair and specious Title. Thus that Power and Dominion which is gained by wicked Policy, is maintained and preserved by oppressive Cruelty, and this is oft covered under Pretences of Law and Equity. These are evil and perilous Times. And therefore does Calvin justly complain of these sad Disorders, in his Explication of the next words (before rehearsed) which represent the unjust process of these wicked Judges, in conspiring against the Righteous, and condemning the Innocent to Death.  

Triste quidem, ac etiam ●urpe Exemplum fuit, in legitimo conventu ita regnare improbos, & Collegium Judicum nihil aliud esset quam latronum Turba. Nam hoc bis indignum est, ubi oppressi fuerint innoxii homines, simul cum injuria probrum sustinere. Deinde quid minus consentaneum, quam ut tota forensis ratio nihil aliud fit quam scelesta Conspiratio ad insontes damnandos 
* Calvin in Psal. 94.21 ?  It was indeed (says he) a sad and foul Example, that wicked men should so reign in a Lawful Assembly, that a Convention of Judges should be nothing else but a Company of Robbers. For this is a double Indignity, in the Oppression of Innocent persons, that besides the Injury they therein sustain, they should be loaded with the Reproach and Infamy of a false Charge. And then again, what can be less consonant to a Court of Justice, then that it should be nothing else but a wicked conspiracy for the condemning of the Innocent. Now if the Times may be estimated from the state and condition of the Church and Saints, who are ever the better (though not the greater) part of the World, these must needs be accounted evil and perilous Times. And doubtless they were so accounted by the Psalmist, who thus pours out his Prayer and Complaint in the beginning of the Psalm 
† Psal. 94 15. ; O LORD God to whom vengeance belongeth: O God to whom Vengeance belongeth, show thyself. Lift up thyself thou JUDGE of the Earth: render a reward to the PROUD. LORD, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things? and all the workers of Iniquity boast themselves? They break in pieces thy People, O LORD: and afflict thine Heritage.  
Now when this is the state of things in a Christian Commonwealth, we need no longer doubt whether the Prophecy of Perilous Times be fulfilled or no. When Violence is in the Throne, and Iniquity bears the Sword, these must needs be Times of great Danger and Distress to the Righteous, who have no way left to relieve themselves under the greatest Oppressions. When any of the four Pillars of Government (says the Lord Verulam 
† Essays, chap. 15. ) are mainly shaken, or weakened (which are Religion, Justice, Counsel and Treasure) men had need to pray for fair weather. And says the Psalmist 
* Psa. 11.3 , If the foundations [Law and Justice] be destroyed, what can the Righteous do? For what can be expected in this case but a cursed Toleration of all impieties? So the Psalmist elsewhere complains, after a Representation of the Insolences of ungodly Rulers, 
† Ps. 12.8.  The Wicked walk on every side while the vilest men are exalted. That is to say (says a late Judicious Expositor 
* Diodati. ) all manner of Licentiousness and Impunity reigneth, when public Offices are enjoyed by unworthy and infamous Persons. 'Twas Cato's complaint, and that not without cause, having seen much Injustice in the Roman Senators, that poor thiefs ofttimes sit in the stocks, and are laid in cold Irons, when great Thiefs walk in Gold Chains, are clothed in Purple, and sit in the seat of Judicature 
† Aul. Gel. . Thus the Pirate told Alexander, he did but that with a small company, which himself did with his great Army. Vice armed with violence, and crowned with success, is presently baptised into the Name of virtue 
* Foel●x vitium virtus vocatur : and if Authority be out of the way to answer for it, Power will stand up and supply its place.  
Now this Exaltation of the vilest of men to the highest Places of Power and Trust, this Investiture of base and unworthy Persons with Honourable Offices of State, is an evil whereof the wise Solomon complains in his Political Observations. There is (says he 
* Eccl. 10.5, 6, 7. ) an evil which I have seen under the Sun, as an error which proceedeth from the Ruler, (or, a fruit and effect of Tyranny:) Folly is set in great Dignity (or in great heights 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in excelsis. ) and the rich sit in low place. I have seen servants upon Horses, and Princes walking as servants upon the earth. Thus the worst and unworthiest of men are sometimes exalted to Places of the greatest Trust and Power. They that proudly contemn God and trample under feet the Ordinances of his worship, do sometimes by Power and Policy invade the Throne, and make the necks of freeborn Princes to become their Footstool. This hath made some, that before have had some Touch of Religion, turn flat Atheists. Such desperate wretches were those that presumed to make an audacious Reply to the LORD'S just Charge by the Prophet Malachi 
* Mal. 3.13 14, 15. ; Your words have been stout against me, saith the LORD: yet ye say, what have we spoken so much against thee? ye have said, It is vain to serve God; and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the LORD of Hosts? And now we call the proud happy: yea, they that work wickedness are set up; yea, they that tempt God are even delivered. 'Twas said of Augustus, 
Ei gratius fuit Nomen Pietatis, quam Potestatis.  He preferred Piety before Power: But these are herein Antipodes to Augustus, who prefer Power before Piety. Nothing is more intolerable than a poor man that is extreme Proud, a mean man that is very Ambitious: a Servant that will domineer over his Lord; a Subject that will dare to snatch the Sceptre out of the hand of his Sovereign. Such are the men that make perilous Times. We may see in their Faces several Lineaments of that Pourtraicture which the Apostle gives us of the persons that should make the Times perilous. He tells us they are such as are Proud, Fierce, Traitors, Heady,  
† 2 Tim. 3 2, 3, 4. . When we see then these Properties legibly engraven upon men's Practices, we may conclude, the Prophecy is fulfilled, the perilous Times spoken of are come.  
When men of low Estates are set in high Places, and men of ambitious spirits are still contending for Priority, it's very prejudicial to the Commonwealth, and of ill consequence to the Church of God. Plato therefore, who in his Political Discourses undertakes to give us the Model and Platform of a well-governed Commonwealth, judges none to be fit for the Government thereof, but such as are men of good Estates, as well as of great virtues.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Plato de Rep. l. 7. .  For if men that are poor, and want Estates of their own (b ggarly, and hunger-starved fellows) shall come once to be set over the Commonwealth, they'll make account they may and must raise their private Estates out of the Public Revenues: This City, this Community is not well constituted, cannot be happy. For hence will arise Contentions for the Principality, which being a kind of Domestic and Intestine War, will both destroy the Competitors, and the rest of the City.  
'Twas observed of Varus Governor of Syria, that he came poor into the Country, and found it rich; but departed thence rich, and left the Country poor. To prevent this Oppression of the Poor, by proud Officers of State, 'tis a good Law, that of the Venetians, whereby they punish with Death, whosoever shall employ a penny of the Public Stock to his own private Profit.  
The strongest Engines of State are made of the same metal that the greatest Idols of the Heathen, Silver and Gold 
† Ps. 115.4 . For want of these many proud, ambitious spirits, aspiring to Sovereignty, are still kept in a state of servitude. Thus their poverty turns to the profit of the Commonwealth. For hereby they are fettered and restrained from many Insolences, which they would otherwise commit, whereby they would increase their own guilt, and others grief, whose sufferings would become the matter of their Triumphs. Certainly Riches and Power are the two Pillars of Tyranny, which being once removed, the glory of such men would soon fall to the ground: And therefore does Philo account it as great an advantage that the wicked want them, as that the righteous have them. For as to the one they are the necessary supporters of Magnificence and Authority; so to the other they are notable Instruments of Oppression and Cruelty. 'tis not then without just reason that he thus concludes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Philo Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  Poverty and weakness is profitable to bad men, as riches and strength is very advantageous to good men. But as Aaron could not want Gold to make a molten Calf, while the Israelites wore it in Jewels and Earrings 
† Exod. 22.2, 3 : so neither will a Tyrant want Treasure sufficient to serve his turn, while those are worth any thing that are subjected to his Tyranny. Though he that wants both Riches and Power, is thereby cut off from an advantage of rising to greatness and glory in the world, though his breast be full of Ambition, and his heart of Revenge; yet when proud Politicians, ambitious spirits have once gotten Power in their hands, they will soon raise up riches to themselves, out of the Ruins of others, by an unjust seizure upon the Rights and Revenues of the truly virtuous, who endeavour to cross and obstruct their impious proceed. And to worse Tyrants than these can a miserable People hardly be enslaved, or upon worse terms exchange their golden Liberty for an Iron Bondage.  
Ambition is a poisonous Root, from which a thousand Branches of public Calamities do spread themselves in a Commonwealth. Surely Nebuchadnezars 
* Dan. 4.11  great Tree, whose shadow robbed a great part of the Earth of the Light of the Sun, did at the first spring from a small seed of Ambition. When men of low Degree do aspire to the highest Honours, and in pursuit thereof make use of the Sword to gain the Sceptre, the Times do presently become perilous. Plato, in his Discourse of the 
† Lib. 8.  Commonwealth, speaks of the several sorts of Government. There is, says he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Government which is called oligarchy, which is a Government managed by a few men, but replenished with many Miseries, wherein evils do, as it were, crowed for Elbow-room; Democracie, or a popular Government, and that generous Government by a Prince, which when it degenerates into an irregular and arbitrary Domination, is by later Writers called Tyranny. After the mention of these, he speaks of  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Government springing from Ambition, for which he confesses himself to be at some loss to find a fit Name, and therefore calls it a State of Honour, as arising from an intemperate Desire of Dignity, an inordinate affectation of Principality. Now from this Ambition of Rulers, and affectation of Priority in Government, whereby every one is still climbing up, and thrusting out him that is before or above him, come frequent Changes of Government, and many successions of Governors in a short time: than which nothing is more prejudicial to the People's Peace and . This is a great Punishment of their sins, and no small Symptom of perilous Times. 'Tis Solomon's Observation in his Divine Politics, 
* Prov. 28.2  For the Transgression of a Land many are the Princes thereof. And still he that succeeds in Government, forcing out the former, is wont to exceed him in obliquities and rigour in governing. Seldom (we say) comes the better. And therefore did that old woman of Sicily pray so hearty for the life of the cruel Tyrant Dionysius; for having lived long, and had experience of the Tyranny of his Predecessors, every one worse than the former, and he then living the worst of them all (as she feared not to tell him to his Face, when he demanded the reason of this her Devotion) if he should be taken from them by Death, she much feared what should become of them all, when a worse than he should rise up in his room.  
Now he that is carried by his Ambition to  himself with Authority shall not fail to inherit the Hatred of the People, and to entail the inheritance upon his Posterity. Says the son of Sirach, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 20. v. 8. .  He that usurps Authority shall incur Hatred. And never can the Subjects be happy under the Government of a Prince that is hated. 'tis the Blessing of God upon the Government which makes it a means of Good to the People, and them which sit under such a Government to be Blessed. But now he must wait for Gods bringing him to the government, that expects God's blessing upon his Government. But Ambition is ever upon the spu● in the pursuit of Glory, and will not wait for the Divine Manuduction. Now, says Augustine,  

Quoties hominibus praeesse desidero, toties Deo praeire contendo 
* Aug. in Psal. .  So oft do I strive to run before God, as I desire to rule over men. Now nothing is more pernicious to the State then this same  

Regnandi dira Cupido 
† Virg. Georg. .  Cursed desire of Rule. Ambition is wont to seize the Sceptre by storm; and such violent Proceed are usually attended with a multiplicity of Miseries. The Seas are by some observed to swell before a Tempest. The swelling of the proud waves of the People, does prognosticate a storm in the State, a Tempest of troubles in the Church. And this ambition, and eager desire of Government proceeds from the corruption of men, however it pretends to Perfection. For, as Plato well observes,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  Did a City or Commonwealth wholly consist of good men, there would be as much striving not to rule, as now a days there is Contention for Principality and Domination. And this modesty would be no less conducible to the settlement of Peace, than Ambition is for the raising of Commotions in a City or Commonwealth. The same Philosopher confirms this, by that which he sets down as a certain conclusion, in another Book of his Political Discourses;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  That City wherein those that are called to govern, were not at all ambitious of Government, must needs be best governed, and freest from sedition, and the contrary is to be concluded concerning that City which hath Magistrates of a contrary Disposition. Experience is a sufficient Comment upon this Text. The Orator's Observation may sufficiently verify the Philosopher's Conclusion. Says he,  

Complures se seclere contaminarunt imperii cupiditate 
* Cicer. Offic. l. 3. .  Many out of an inordinate desire of Rule have contaminated themselves with the guilt of wicked attempts. And do we not know that many have attempted the murder of Princes, yea, and have accomplished their wicked and bloody Designs, that they might make a seizure of the Supreme Power, and possess themselves of the chief seats of Government? Hath not such a Fire of Ambition been kindled in some men's Breasts, as that nothing would quench it but the Life-blood of their lawful King? Is not this it for which the LORD complains of the People of Israel, the children of Ephraim? 
† Hos. 7.7  They are all hot as an oven, and have devoured their Judges; all their Kings are fallen, there is none among them that calleth upon me. That is (says a learned and Pious Expositor 
* Diodat. ) Their rage discovers itself chief in their seditions, frequent conspiracies, and murders of their Kings. Thus did Baasha conspire against Nadab, King of Israel, and slew him, and reigned in his stead; and so in his Blood founded his most wicked Government; yea, and for his greater security therein he slew all the Royal Family, insomuch as he left not alive any that breathed 
† 1 Kin. 15 25-34. . Then after his Death, when Elah his son began to reign over Israel, Zimri his servant (Captain of half his Chariots) conspired against him, and flew him, and reigned in his stead 
* 1 King. 16 8, 9, 10. . Thus he that had taught Subjects Treason and Rebellion, by cutting off the Family of his Prince for his own establishment, had his own Family presently after his Death, by the like act, cut off from the Government which he had usurped. Thus, The Lord is known by the judgement which he executeth 
† Psal. 9.16 . Thus we read that when Zachariah, the son of Jeroboam was made King over Israel, Shallum the son of Jabesh conspired against him, and smote him before the People, and slew him, and reigned in his stead. 
* 2 King. 15 8, 9, 10.  And when Shallum the son of Jabesh began to reign, and had reigned a full month in Samaria, Menahem the son of Gadi, went up from Tirzah, and came to Samariah, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead 
† v. 13, 14 . This bloody Menahem to maintain his security in the possession of an usurped Kingdom, laid heavy Burdens upon all the rich men of Israel, exacting a sum of money from all the mighty men of wealth, for the raising of a thousand Talents of silver, to engage the Forces of the King of Assyria to confirm the Kingdom in his hand 
* v. 19, 20. . By this means he held the Kingdom for the space of ten years, and then by the King of Terrors, who would not be bribed with gold, he was at once deprived of his life and Kingdom. Yet did his son Pekahiah reign in his stead. But by that time he had reigned two years, Pekah the son of Remaliah, a Captain of his conspired against him, and smote him in Samaria, in the Palace of the King's House, with Argob, and Arieh, and with fifty men of the Gileadites: and he killed him, and reigned in his room 
† v. 23, 25 . Thus was the Sceptre ravished by the Sword, and the Sovereignty deflowered by the Soldiery. Thus was the Palace polluted with the Blood of a Prince, or rather it was washed from Pollution with his Blood, who by the Effusion of Blood had polluted it. Thus was an Usurper slain, and dispossessed of his Kingdom by the hand of a Traitor. But what became of the bloody Parricide, Pekah? Is it not strange that he that waded to the Throne in Blood, and ruled the Kingdom rather by the Sword than Sceptre, should for 
* v. 27.  twenty years together sit upon the Throne of Israel? But yet at length behold the Sun of his Sovereignty sets in a cloud of Blood. For it's said 
† v. 30. , Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead. Thus we have opened a bloody Scene, and showed you the Treasons, Murders, Cruelties, Exactions, Revenge, which are the terrible Attendants, that continually wait upon this State-Fury, AMBITION, which is maintained in the world by the Breath of Honour, and the Blood of Kings.  
Now who will not judge these to be perilous Times to the People of God? But when Iniquity thus Reigns, then does God at length come in, as a Righteous Judge, and executes his just Judgements upon such perfidious Traitors, and unjust Judges. For, 
* Psal. 82.1, 2.  God standeth in the Congregation of the Mighty; he judgeth among the Gods. How long (saith he) will ye judge unjustly, and accept the Persons of the wicked? The Injustice of men, solicits the just Vengeance of God. His Judgements hang like mighty weights upon slender wires over the heads of such a provoking People. He, in his wise and holy Providence, suffers wicked men, for a time, to be set up; but at length by his hand of Power and Justice, he casts them down. And therefore 
Tolluntur in altum, Ut lapsu graviore ruant.  They are but lifted up on high that they may have the greater Fall; as the Eagle carries the shellfish up into the Air, that so letting it fall, it may break in pieces upon the Rock. The Wisdom, Power, and Justice of God is wonderfully seen, in the punishment of the wicked, when he turns their cruel designs against the righteous, to their own destruction. I shall therefore conclude these Political Observations with holy David's Prophetic Representation of the Practice and Punishment of the Profane Politician, with the Praise which he therein returns unto God. Behold (says he 
† Psa. 7.14— 17 ) he traveleth with Iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own Head, and his violent dealing shall come down upon his own Pate, I will praise the LORD according to his Righteousness: and I will sing praise to the Name of the LORD most high.   

The fifth Symptom. Perjury and Covenant-breaking.  
THe Times must needs be perilous, When the most sacred Ties of Conscience, Oaths, Protestations, Vows and Covenants, are made no account of, in cases of Loyalty and Religion. When they are but as Spider's webs, which entangle the smaller Flies, but the greater break through and escape. When, as Sampsons' bands, they snap them in two, like 
* Judg. 16.9  threads of Flax when they touch the Fire. As the Demoniac, which was bound with Chains and Fetters, but he broke all the bands wherewith he was bound 
† Luk. 8.22 . You may call such LEGION; for many Devils are surely entered into them, to try their strength in them. The Laws of men are chains of Iron; the commands of God, are chains of Gold; Oaths and Covenants added thereunto, are chains of Adamant: If Satan once be so strong in men, as that they break all these chains, we may well expect perilous Times. For what desperate wickedness will not such men attempt? What horrid and unheard of Villainies will not such men commit, as bid defiance to God, in the breach of the most sacred bands of Duty, and solemn Obligations to obeObedience? Woe be to the Inhabitants of the Earth, when such Furies of Hell shall be let lose upon them.  
This sin of Perjury and Perfidiousness, of falsehood and lying unto God in the violation of Vows and Covenants, is a sin which exceedingly incenses Heaven, and provokes the Lord of Hosts, the King of glory (whose sacred name is hereby profaned) to execute his fiercest judgements upon such a People; and therefore is a sad Symptom of perilous Times, and fearful Presage of following Judgements.  
Thus when Saul, out of his zeal for the children of Israel and Judah (as the Scripture tells us) sought to destroy the Gibeonites, as being strangers to the Commonwealth of Israel, God punished the Violation of that League which Joshuah had 
* About four hundred years.  long before made with them 
† Josh. 9.3 16, 17. , by bringing a Famine upon the Land for three years uncessantly in the days of David 
* 2 Sam. 21 1, 2 . Though the Gibeonites deceit was the foundation of this Covenant, and saul's Zeal the principle of the prosecution of them contrary to it, yet is the violation hereof severely punished by the plague of Famine. Though it be the Fire of Zeal that burns in two these sacred bands, yet will the Fire of God's wrath be kindled against them that shall voluntarily violate them.  
So the LORD threatened Captivity, and very sore Judgements against the Princes and People of Israel, for their violation of their Covenant, of granting a Manumission to their Hebrew servants; and the Punishment answered the Prognostic. Observe the Lords Charge and Commination, the sting of that Prophecy, wherewith Jeremiah was sent unto them. 
† Jer. 34. 13-22.  Thus saith the LORD, the God of Israel, I made a COVENANT with your Fathers, in the day that I brought them forth out of the Land of Egypt, out of the House of Bondmen, saying, At the end of seven years, let ye go every man his Brother an Hebrew, which hath been sold unto thee: and when he hath served thee six years, thou shalt let him go free from thee: But your fathers harkened not unto me, neither inclined their ear. And ye were now turned, and had done Right in my sight, in proclaiming every man Liberty to his Neighbour, and ye had made a COVENANT before me in the House which is called by my Name. But ye turned and polluted MY NAME, and caused every man his servant, and every man his Handmaid, whom he had set at Liberty at their pleasure to return, and brought them into subjection, to be unto you for Servants, and for Handmaids. Therefore thus saith the LORD, Ye have not harkened unto me, in proclaiming Liberty every one to his Brother, & every man to his Neighbour: behold, I proclaim a Liberty for you saith the LORD, to the Sword, to the Pestilence, and to the Famine, and I will make you to be removed into all the Kingdoms of the Earth. And I will give the men that have transgressed my COVENANT, which have not performed the words of the COVENANT which they had made before me, when they cut the Calf in twain [a Rite signifying, so let it be done to him that shall violate his Covenant] and passed between the Parts thereof, the Princes of Judah, and the Princes of Jerusalem, the Eunuches, and the Priests, and all the People of the Land, which passed between the Parts of the Calf, I will even give them into the hand of their Enemies, and into the hand of them that seek their Life, and their dead Bodies shall be for meat unto the Fowls of the Heaven, and to the Beasts of the Earth. And Zedekiah King of Judah, and his Princes will I give into the hand of their Enemies, and into the Hand of them that seek their Life, and into the Hand of the King of Babylon's Army, which are gone up from you. Behold, I will command, saith the LORD, and cause them to return to this City, and they shall fight against it, and take it, and burn it with Fire, and I will make the Cities of Judah a Desolation, without an inhabitant. Thus for this sin of Covenant-breaking may God break in pieces a perfidious People with the Iron Rod of War, and lay a flourishing land desolate.  
For this sin does the Lord, by the Prophet Amos, draw up a Charge likewise against Tyrus; 
* Am. 1.9, 10  Thus saith the LORD, For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole Captivity to Edom, and remembered not the BROTHERLY COVENANT [which was formerly made between David and Solomon Kings of Judah, and Hiram, King of Tyre, who being Brethren by identity of Office, as Kings; and mutual Amity, as Friends, did hereby knit the Bands of Brotherhood with a faster knot 
† 2 Sam. 5.11 1 King. 5.1 and 9.13. ] But I will send a Fire on the Wall of Tyrus, which shall devour the Palaces thereof.  
God himself takes an Oath, and solemnly swears by his Life, that he will punish the King of Judah with Death, and his People with Destruction, for his violation of his Oath and Covenant with the King of Babylon. See how severely the Lord proceeds against him for this Sin. Say now to the Rebellious House (says the LORD to the Prophet Ezekiel 
* Chap. 17. 12-21. ) Know ye not what these things mean? Tell them, Behold, the King of Babylon is come to Jerusalem, and hath taken the King thereof, and the Princes thereof, and led them with him to Babylon. And hath taken of the King's seed, and made a COVENANT with him, and hath taken an OATH of him; he hath also taken the Mighty of the Land: that the Kingdom might be base, that it might not lift itself up, but that by keeping of his COVENANT it might stand. But he rebelled against him in sending his Ambassadors into Egypt, that they might give him Horses and much People. Shall he prosper? shall he escape that doth such things? Or shall he BREAK THE COVENANT, and be delivered? As I live saith the Lord GOD, surely in the place where the King dwelleth that made him King, whose OATH he despised, and whose COVENANT he broke, even with him in the midst of Babylon, he shall die. Neither shall Pharaoh with his mighty Army, and great Company make for him in the War, by casting up Mounts, and building Forts, to cut off many Persons. Seeing he despised the OATH, by breaking the COVENANT, (when lo, he had given his HAND) and hath done all these things, he shall not escape. Therefore thus saith the Lord GOD, As I live, surely mine OATH that he hath despised, and my COVENANT that he hath broken,, even it will I recompense upon his own head. And I will spread my Net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there, for his Trespass that he hath trespassed against me. And all his Fugitives with all his Bands shall fall by the Sword, and they that remain shall be scattered towards all winds: and ye shall know that I the LORD have spoken it. Thus will no Force, no Confederacy avail for the securing of that person from a deserved Punishment, who by this sin of Perjury, and Covenant-breaking is become obnoxious to Divine Justice.  
An OATH is a sacred thing; it binds in the Name of God: if it be violated it provokes God to arm his Justice with vengeance against the Violator. The LORD will not hold him guiltless that taketh his NAME in vain 
† Exo. 20.7 .  
Perjury 
* A pejerando fit Vox pejor, quod perjurio nihil pejus.  is a desperate and damnable sin. It proceeds from Atheism, the mother of Abominations, and produces Rebellion with a thousand impieties. It's a sin which the Heathens have not only justly condemned, but also severely punished. The Egyptians and Scythians punished Perjury with Death. The Romans censure of it, in the Law of the twelve Tables was this, 
Perjurii Poena divina Exitium, humana Dedecus 
† Cic. l. 2. de Legibus. .  Though Perjury have no punishment amongst men but Disgrace, it's punished by God with Destruction. That which was thus detestable amongst Heathens, should be much more abominable amongst Christians. However God hath declared his Wrath against it from Heaven, as some remarkable Passages of the Divine Providence do fully declare, whereof we shall mention two, out of the Turkish History.  
The Emperor Albert had made a Truce with the great Turk, and solemnly ratified the same with an Oath. But Pope Eugenius the fourth sent him a Dispensation from his Oath, and excited him to renew the War against the Turk. Thus does the man of sin make void the Law of God. But in the first battle wherein the Emperor engaged, he was discomfited and slain. Thus he that with his Sword cut in two the sacred Band of his Oath, had his Perjury written by his enemy's Sword, with his own Blood; whereas had he kept his Oath, he might have saved his Life. But the Infidels hereupon took occasion to cast reproach upon Christianity, as a Religion that gave Patronage to Perjury, and Covenant-breaking, when the most solemn Obligation had been sealed with the Name of Christ. Thus Covenant-breaking brings the most blessed Religion in the World into contempt, and makes Christianity the scorn and reproach of Heathens.  
Uladislaus, King of Hungary, having for a time managed his War with Amurath the great Turk, with good success, at length brought him to conditions of Peace, which were to himself sufficiently advantageous. For upon this Agreement certain Provinces were to be restored to the Hungarians, which otherwise could not have been recovered by the sword without the loss of many Lives. But a Peace being concluded betwixt them, a solemn League and Covenant for the confirmation thereof, was interchangeably sealed with an Oath, taken by both Parties. But the Pope (whose Holiness was thought sufficient to sanctify the sinfulness of the vilest Perjury) sent a Letter of Dispensation to his son Uladislaus, as a Key of his Cabinet, to unlock those Bonds and Fetters wherewith he was bound hand and foot, from the further prosecution of the War with the Turks. And to promote the Pope's design, the Cardinal of Flor●nce, 
See the Hungarian History.  Admiral of the Navy, on the one hand, and Cardinal Julian, the Pope's Legate in Hungary, on the other hand, help to lift him up out of his Honourable Restraint (the Liberty of War being barred up to him by a League of Peace) into an infamous Freedom by strong solicitations to the renewal of the War with Amurath. Hereupon staining the glory of his Crown with the breach of his Covenant, he assaulted the Turk unawares with a great Army, who yet rallying his Forces with all the speed and vigour he could, 
— Dubiis victoria pennis. Inter utrumque volat.  gave him Battle. The Victory for a good while together hanging in an equal Balance, inclined to neither side. But at length the Scales began to turn, and Victory forsaking the Army of Amurath, seemed now ready to alight upon the Standard of Uladislaus. Amurath perceiving this, and withal seeing a Crucifix in a displayed Ensign of the Christians Army advanced against him, plucked the Writing, wherein the late League was contained, out of his bosom, and with eyes and hands cast up to Heaven, said, O thou crucified Christ, Behold this is the LEAGVE which thy Christians made with me, and sealed with a solemn OATH, swearing by thy Name; and this have they, without cause, this day, violated. If thou be a GOD, as they say thou art, Revenge the wrong done unto thy Name, and the injury offered unto me, upon thy perjured People, who though they honour thee in their Words, do in their Deeds deny thee. Immediately hereupon the battle turned, and th● Turks prevailed mightily against the Christians. The King himself was slain by the Janissaries, and fell in the midst of his Enemies, though not so much by their hands as by a stroke of Justice from heaven. The Christians fled before the Mahometans, and perished by a miserable slaughter, eleven thousand being slain in the place, very few escaping with their Lives. Thus hath the Blood and Lives of many slaughtered Christians given testimony to the Justice of God triumphing in the punishment of Perjury, and the violation of Covenants. This is that which (according to the intent of the wicked counsel of Balaam 
* Rev. 2.14 ) engages God himself against his own People.  

Xenoph.  Agesilaus general of the Grecian Army returned this answer to Tissaphernes, Lieutenant to the King of Persi●'s Army, when contrary to his Oath, he had levied an Army, and denounced War against him; That he gave him no small thanks for that by his Perjury he had made the Gods angry with the Persians, who he hoped for his Fidelity would be favourable to the Grecians. And the Event answered the Omen; for joining Battle he gave the Persians a great overthrow.  
Pausanius notes this to be one chief cause why Philip King of Macedon, with all his Posterity were so quickly destroyed, because (however otherwise accomplished with Princely Virtues) he made no account of keeping his Oaths, but swore and unswore, as might stand best with his Interest. How justly may we expect that God will root out the Posterity of perjured persons from the Land, however they may at present flourish in their worldly prosperity!  
Though 
† Eccl. 11.2  all things (at present) come alike to all; yea, though he that sweareth and violateth his Oath be more successful than he that feareth an Oath, yet there is a day of account to come, wherein God will bring every work into judgement 
* Eccl. 12.14 , and then dreadful shall the estate be of forsworn Atheists. Certainly a sword hangs over the Head of every perjured Person, and all his worldly greatness shall not shield him from the danger; as over the head of Damocles in the Palace of Dionysius, a sword was hung by a hair, which when he perceived, he could take no Pleasure in all the sumptuous Preparations which the Tyrant had made to give him a momentany taste of his worldly greatness and felicity. The Lord hath said, that 
† Mal. 3.5  he will be a swift witness against the false swearers, and though they say to God, Depart from us, the LORD hath said, I will come near to you, to judgement. The perjured person shall not be able to keep that 
* Zech. 5.1  flying Roll out of his house, which shall bring in with it that curse of God, which shall consume his dwelling place. For, 
† Zech. 5.4  I will bring it forth, saith the LORD of Hosts, and it shall enter into the House of the Thief, and into the House of him that sweareth falsely by my Name: and it shall remain in the midst of his House, and shall consume it, with the Timber thereof, and the Stones thereof. All the precious substance of perjured Persons shall be but as Stubble, when the wrath of the Lord, like Fire, shall be kindled against them.  
Personal sins shall have Personal punishments. But when a sin is become common and National, justly may we fear some National judgement. How justly may God spread a thunder-cloud over a whole Land for the punishment of the sin of falsehood and perjury, in the violation of sacred Oaths and Covenants. Shall not the LORD have a Controversy with the Inhabitants of the Land, when there is no TRUTH, nor mercy, nor knowledge of God in the Land? When by swearing and forswearing the Land is polluted, may we not justy fear that the Land shall mourn, and that every one that dwelleth therein shall languish 
* Hos. 4.1, 2, 3. ? Will not the Lord hue that people in pieces by the sword, and consume that City with the Plague, that shall break the sacred band of a solemn Covenant? Thus saith the LORD by Moses to his people Israel, concerning this sin; 
† Leu. 26.25  I will bring a SWORD upon you that shall avenge the QUARREL of my COVENANT: and when ye are gathered together within your Cities, I will send the PESTILENCE among you, and ye shall be delivered into the hand of the Enemy. Thus Perjury and Covenant-breaking brings in War and Destruction upon a Land, and so must needs be a Prognostic of perilous Times.  
And more sad and fearful yet it is, when this sin is twisted with the sin of Treason and Rebellion, and committed under pretences of Religion. The soldiers of Alexander, called 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Argyraspides, because by Alexander's gift, they wore Silver Shields (as Plutarch relates of them) were grand TRAITORS to their GENERAL, to whom they had bound themselves by many solemn OATHS and PROTESTATIONS, insomuch that Antigonus, with whom they had treacherously complied against their Prince, the son of Alexander, and their General, Eumenes, whom they had delivered up bound into his hands, so perfectly hated them for this their perfidiousness, that he burned one of their Colonels, and slew the other, and engaged the rest in such desperate services in foreign Countries, that not one of them returned alive home. When men under the silver shields of Religious Pretences, presume they shall be secure in the guilt of the detestable sins of Perjury, Treason, and Rebellion, they shall be sure not to escape punishment by the Iron sword of Justice. But now when such hateful vices as these lift up their heads, and proudly outbraving all opposition, usurp the Throne of the most Heroic Virtues, we may safely conclude the days are come, which the Apostle hath foretold us shall be perilous times. For these are those very black brands, and marks of Infamy wherewith the Apostle hath stigmatised those sinners, which (how Saintlike soever they should appear in their Disguise of formal godliness) should by their diffusive wickedness make the days Evil, the Times perilous. For in those Days he hath told us men shall be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† 2 Tim. 3. 14. .  Truce-breakers, Traitors, Rebels: such as make no conscience of keeping their Covenants, but violate the most solemn Obligations, religiously ratified; such as betray the Persons or Interests of those that have reposed Trust in them, and to whom they are obliged by solemn Oaths and Protestations of fidelity; such as are disobedient to their Natural or Political Parents, who rise up in Rebellion against their lawful Princes and Governors, to whom they have sworn Allegiance, or at least made solemn Protestations of subjection and service, with hazard of their Lives and Estates. Such perfidious Persons make perilous Times.  
A further and fuller Description of such men, we have in the Prophet Hosea, if we rightly understand the place, for which purpose, I shall produce the interpretations of some of the most solid, pious, and judicious Divines, who may deservedly be reckoned amongst the best Expositors. The words of the Prophet are these; 
* Hos. 10.2 3, 4.  Their Heart is divided: now shall they be found faulty: he shall break down their Altars: he shall spoil their Images. For now they shall say, We have no KING, because we feared not the LORD; what then should a King do to us? They have spoken words SWEARING FALSELY in making a COVENANT: thus Judgement springeth up as Hemlock in the Furrows of the Field. The Interpretation of this Scripture is given thus;  
Their heart is divided, Or (as it is in the Margin) he hath divided their heart 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 :] viz. Having taken away the Spirit of Peace and concord from them, he hath given them over to Divisions, Factions, and frequent Murders of Princes, which will cause the utter ruin of the Kingdom 
* Diodati. .  
For now they shall say, We have no King] Within a very short time God shall take away their King, etc. This taking away of a King, is a remarkable Evidence of God's Wrath 
† Lam. 4.20 , and convincing the same, even to a people obdurate in sin, that would feign deny God's hand to be in it 
* Engl. Annot. . Or, 
Nullus Rex est nobis] id est, Non Reges nostri nobis; sed nos ipsi Regibus nostris imperamus, Leges ferimus, exauctoramus, &c 
† Jun. & Tremel. .  We have no King] that is, we bow not to the commands of our Kings, but we make our King's bow to our commands; We by our own Power, make and null Laws at our own pleasure. And by the following words it appears, they made no more matter of casting off their Laws, and cutting off their King, than a man would make of breaking a bubble. For it's said 
* ver. 7. , As for Sama●ia, her King is cut off as the Foam [or, a Bubble 
† Diod. Ital ] upon the Water. Which the Septuagint render thus;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Samaria hath contemptuously cast off her King, as a withered weed upon the Face of the water. Thus did these wicked wretches cast of all Loyalty in cutting off their King; and for the further aggravation of their daring crimes, they cast off all Religion too, in their breaking their OATH of Allegiance to their King, and their COVENANT of new Obedience to God, as if they resolved by some desperate Design, to show themselves professed Enemies both to God and Man. For to this purpose are the following words interpreted;  
They have spoken words, swearing falsely in making a Covenant.] Swearing falsely, viz. to God, in promising him Conversion and Service; or to their King, binding themselves to be faithful to him, &c 
* Diodat. . The words impott, 
Omnes perjuri & foedifragi sunt, ac novae Conspirationes quotidie inter ipsos pullulant 
† Jun. & Trem. .  They are all of them perjured Persons and Covenant-breakers, and new conspiracies do daily spring up amongst them. Such are the persons here described, and such are their Practices. Now what can be expected to follow hereupon, but Miseries and Calamities to the People of the Land, and at length the punishment of such perjured Persons? For it's said,  
Thus Judgement springeth up as Hemlock in the Furrows of the Field] i. e. instead of wholesome judgement, to relieve the oppressed, cruel Oppression covers the Land, which, as poisonous Hemlock, overgrows the poor oppressed People, who by the barbarous usages, and merciless cruelties of these insolent Traitors and Tyrants, are furrowed (as a Field that is ploughed) with continual afflictions 
* Vide Calvinum in loc. . Or, as others interpret it of their punishments, which they shall at length procure to themselves by these wicked practices; Gods Judgements shall multiply like Hemlock, or other poisonous Herbs which grow abundantly in the Fields 
† Diodati & Engl. Annot. . Thus they that sow Injustice shall at length reap Judgement. When such cursed seed as this is cast into a Land, it will not fail to yield a plentiful Crop of Miseries and Vexations. Hence than we may safely conclude, that evil Days, perilous Times are at hand, when men make no conscience of Oaths and Covenants, in Matters of Loyalty and Religion.   

The sixth Symptom. Practical Atheism.  
Perilous are the Times, Dangerous the Days, When men dare in their words to entitle God, to those wicked works wherein they deny God. When men presume to prefix the sacred and glorious Name of God to the most injurious Usurpations and flagitious Enormities under the Sun. When men pretending to act for the Cause of God, and the good of his precious people, having by such barbarous and bloody Enterprises, as make the very Earth to blush under the eye of heaven, accomplished their cursed Designs, shall dare to charge the actual accomplishment thereof upon the all-glorious God, as having effected the same by his good hand of Providence. When men having brought to pass their own wicked devices 
* Psa. 37.7 , by such desperate Acts of Injustice and execrable villainies, as the very report thereof casts astonishment upon the minds of all men that have not utterly banished all humanity and fear of God, shall yet say, This is the LORDS doing, and it is marvellous in our eyes 
† Psa. 118.23 . Bold blasphemers! For what more horrid blasphemy can possibly be imagined, then to make that God, who is infinitely and essentially holy, and Just, and good, the Author of such intolerable Insolences, unparallelled Impieties, and superlative sins of these desperately daring spirits? These are certainly the perilous Times whereof the Apostle hath forewarned the people of God. For in those days he hath told us that men, however pretending godliness, shall indeed be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 2 Tim. 3.2 .  Blasphemers.  
This was the wont Practice of that man of sin, the son of Perdition, who opposeth and exalteth himself above all that is called God 
† 2 Thes. 2 3, 4. , insomuch as it grew to a Proverb, 
In Nomine Domini omne Malum.  All mischief comes a God's Name. He dethrones Princes, makes unjust War against Nations and Kingdoms, persecutes Christians to death with as much Cruelty as any of the Heathen Emperors, gives dispensations to subjects to rebel against their Sovereigns, absolving them from their Oaths of Allegiance, and all Obligations to Loyalty and Obedience, and all this in the Name of God, and by the pretended conduct of the Divine Providence. And does not this 
* 2 Thes. 2 7  Mystery of Iniquity still work in the Christian world? And must not these high Provocations of God needs make perilous Times? When men entitle God to the greatest Irregularities, and most detestable Impieties that ever were acted amongst men. When men securely act the highest Rebellions, and as securely proceed in these audacious actings under the pretended Patronage of the Divine Providence. Was not God infinitely Patiented, he would send down Fire from heaven to consume such Atheists on earth.  
How oft hath the Church of God been put into Blood by those that in their displayed Banners have borne the Name of God How oft hath that sacred Name IMMANUEL, GOD WITH US, been abused by them that have assembled all their forces to fight against God How oft have they gloried in the Appearing of the LORD of Hosts for them, who when they have prospered in their audacious attempts, have dared to bid defiance to the Hosts of the LORD! How vainly have men boasted that the 
† Prov. 18.10  Name of the LORD hath been a strong Tower of defence unto them, when (by divine permission) they have prospered in those enormous actings, which carry in them a flat Contradiction to all Gods glorious attributes! Thus is the Name of God fearfully abused by the worst of men. Thus do the Practitioners of the black Art (a fit name for so dreadful a Work of Darkness) make use of the Name of God for the raising up the Devil. And do not profane Politicians practise the same Art? And is not this the way to turn the Earth into a Hell? needs than must the times be perilous, when such Artists do abound, when such Atheists prevail and prosper in the world.  
Plato, a Heathen Philosopher, so abhorred all Representations of God, the CHIEFEST GOOD, as the Author or Patron of such irregularities and grand enormities by men committed, for the satisfaction of their own lusts, as that he determines it utterly unfit that any such thing should be so much as once spoken or written in a well ordered Commonwealth, lest it should administer an occasion to people to entertain any Conceits of God, unworthy of the purity and goodness of his most holy nature. And for the reason of this his determination, he gives us this Divine Axiom of undoubted verity; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Plato de Rep. l. 2. .  God is not the Author of Evil. How may this testimony of Plato make these impious Politicians, who pretend they have been taught in the School of Christ, to blush at their impieties were they not as well shameless as Godless) in charging God foolishly, with those successful attempts and monstruous achievements which could never have been brought forth into the World, or have seen the light, had not the very sinews of Law and Justice been cut asunder with the sword! How wickedly are such enormities offered to the People's kind embraces, as issuing from the womb of Gods most wise and holy Counsels, and midwifed into the world by the powerful efficiency of his good hand of Providence, when they are indeed the Births of their own Policies, and the proper issues of their own 
† Eccl. 7.29  inventions! That God had a hand in permitting them, we grant; for there is no evil done without the Permission of the Divine Providence: And that he will have a hand in Punishing them, they shall at length feel, by their own woeful experience, who were the Actors of those enormities, which they blasphemously charge upon God as the Author. God will certainly vindicate the glory of his holiness, by the severe punishment of such bold Blasphemers, such presumptuous Atheists. Yea, such fearful Provocations may at length pluck down dreadful Judgements upon the whole Land. The Times therefore must needs be perilous when the great God is thus provoked by such fearful blasphemies, and horrid impieties.   

The seventh Symptom. Impiety acted with Impunity.  
THe Times are perilous to the People of God, When Ambitious men carry on their most injurious Designs, with Impunity, to a full accomplishment. When those that under pretences of Religion and God's glory, seek nothing but the satisfaction of their own lusts, and those who accomplish their ungodly designs by the most injurious means, and yet presume to entitle God to their impious proceed, do not only escape punishment under these high Provocations, but also prosper in their works, and flourish in the world. Thus does God sometimes permit it to be, for the Trial of his people's Faith and Patience, the Exercise of their Love, Zeal, and other Graces; as also for a judicial hardening of such Atheists in their wicked ways, to their just Destruction. Thus sometimes 
* Mal. 3.15, 16.  those that work wickedness are set up and established, while those that truly fear the Name of God, are cast down and oppressed. Thus Righteousness does not only for the present lose its reward, and Iniquity escape with Impunity; but righteous men are oppressed and contemned, and the wicked are exalted, and crowned with Dignity and honour, and flourish in the world in Prosperity and Peace. This is that of which the Wise man complained 
† Eccl. 8.14 , There is a vanity which is done upon the Earth, that there be just men, to whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous. But now these Times must needs be perilous to the People of God; both in respect of their outward estate in the world, wherein they are subject to the oppression of the proud, and in danger of Persecution through the insolences of the wicked: and also in respect of their souls and spiritual condition, wherein they are obnoxious to many sore Temptations, as to call in question God's Providence, and to faint in the ways of Righteousness. Thus was holy 
* Or, Asaphs.  David's Faith staggered, his feet almost slipped, and he was in danger of a fearful Fall, and began to speak unadvisedly with his lips, while he gave way to carnal reasonings, and so drew a false Commentary upon the sacred Text of God's Providences, darkened by wicked men's prosperity in the world. Truly (says he 
† Psal. 73.1, 2, 3. ) God is good to Israel, even to such as are of a clean heart. But as for me, my feet were almost gone, my steps had well-nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked. Then he describes the tranquillity of their State, their Impunity and exemption from trouble, notwithstanding all the insolences, irregularities, and impieties they were guilty of. For (says he 
* v. 3-12 ) there are no bands in their death: but their strength is firm. they are not in trouble as other men: neither are they plagued like other men. Therefore Pride compasseth them about as a chain: Violence covereth them as a garment. Their eyes stand out with Fatness: they have more than heart could wish. They are corrupt, and speak wickedly concerning Oppression: they speak loftily. They set their mouth against the Heavens; and their tongue walketh through the Earth: Therefore his People return hither: and waters of a full cup are wrung out to them. And they say, how doth God know? And is there knowledge in the most high? Behold these are the ungodly who prosper in the world; they increase in riches. And how sad a Conclusion did the Psalmist, under this temptation, draw from these premises. 
† v. 13, 14  Verily, I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning. Thus do wicked men prosper in their highest Impieties, as if they were privileged with a perpetual Impunity. And, as Calvin speaks, 
Triumphos suos ut plurimum agunt impii: & quum data opera Dei ultionem provocent, impune videntur illudere dum illis parcit.  This their Impunity through God's Forbearance, when they do, as it were set themselves on purpose to provoke his vengeance, is the ground of their proud Triumphs, and insolent insultations over his Providence, Patience and Justice. Now this is a great stumbling-block in the way of the godly, while it occasions in their minds unworthy thoughts of the Divine Providence, and mightily weakens that Restraint, whereby they are kept from the Commission of such Impieties. And therefore it is, as he says,  

Gravis & noxia Tentatio, ubi non modo tacite cum Deo litigamus, quod res in ordinem non componat, sed etiam habenas nobis laxamus ad peccandi audaciam, dum nobis videmur id impune facturi 
† Calvin in Initium, Psal. 73. .  A sore and hurtful temptation, not only as it nourishes a secret Prejudice against the Divine Providence, as suffering things to go out of Order, but also as it unbridles unruly lusts, and emboldens to walk in forbidden ways, while it banishes the fear of punishment, and flatters the soul with promises of security in sin. This than must needs make the Times perilous. Concerning this therefore does the Prophet expostulate with the Lord, as the cause of many Calamities to the Land. Righteous art thou O LORD (says he 
* Jer. 12. 14. ) when I plead with thee: yet let me talk with thee of thy Judgements [Or, as the Margin reads it, Let me reason the Case with thee concerning thy judgements:] Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken too't: they grow, yea, they bring forth Fruit; thou art near in their mouth, and far from their reins. But thou, O LORD, knowest me, thou hast seen me, and tried mine heart towards thee; pull them out like sheep for the slaughter, and prepare them for the Day of slaughter. How long shall the Land mourn, and the Herbs of every Field whither, for the wickedness of them that dwell therein? [q. d. Wilt thou O Lord for ever suffer these wicked ones, who are the cause that the whole country is ruined through thy just wrath 
† Diod. in loc. ?] The Beasts are consumed, and the Birds, [viz. by the drought and Famine brought upon the whole land for the punishment of the excesses of these wicked ones, and their Atheistical contempt of the Divine Providence] because they said, he shall not see our last end. [q. d. We are so firmly rooted in our places of Power, that notwithstanding the Judgements of God threatened against us, we shall flourish for ever. True, 
* Engl. Annot. in loc.  this Jeremy telleth us what at length will befall us, and that all our present prosperity shall end in extreme misery: but his words are but wind; he will never live to see any such matter befall us; we shall sooner see an end of him, than he any such end of us.] Thus do the world's proud Potentates, under pretences of Piety, securely proceed in their ways of wickedness, secretly slighting the Lords threaten, and contemning his Providence, because they are not presently overtaken with their oft deserved punishments. And does not this Prosperity and Immunity of such profane Politicians, presumptuous Atheists, speak the times evil and perilous?  
But now it pleases God in his most holy and righteous providence, to permit it thus to be, that wicked men being hereby judicially hardened in their sins, might more securely pass on and be punished, and so at length be suddenly swallowed up into an inevitable Destruction. Thus, there is a time wherein one man ruleth over another to his own hurt 
† Eccl. 8.9 : For, wickedness shall not deliver those that are given to it 
* Eccl. 8.8. . Yet, because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil 
† Eccl. 8.11 . But at length God bringeth the wheel of his Providence over them, and stretching forth his hand of Power, armed with Justice against them, he suddenly thrusts them down from the top of their earthly pomp and glory into a dreadful destruction. This was the resolution which David received of his difficult question in this case, which so much perplexed his spirit, when he had sought the Lord in his Sanctuary. When I thought to know this (says he 
* Psal. 73. 16-20. ) it was too painful for me. Until I went into the SANCTUARY of God, then understood I their END. Surely thou didst set them in slippery places: thou castedst them down into Destruction. How are they brought into Desolation, as in a moment they are utterly consumed with terrors. As a dream, when one awaketh; so, O Lord, when thou awakest thou shalt despise their Image. That is, when thy PROVIDENCE, which seemeth to sleep during the time of their Impunity, shall awake to their just punishment, then shall their earthly prosperity, and all their worldly greatness and glory, which is but an IMAGE of happiness vanish away, and give place to those afflicting miseries, that everlasting ignominy and contempt, which shall suddenly and irresistibly come upon them. So likewise does JOB excellently describe the flourishing state of these wicked men, and fully resolves the Question, and clears the case of their present impunity, by setting before us the triumphs of the Divine Justice in their future Punishment, their final destruction. The Tabernacles of the Robbers (saith he 
† Job 12.6 ) prosper, and they that provoke God are secure; into whose hand God bringeth abundantly. But, 
* Job 21.7— 20  Wherefore do the wicked live, become old, yea, are MIGHTY IN POWER? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from Fear, neither is the Rod of God upon them. Their Bull gendereth and faileth not, their Cow calveth, and casteth not her Calf. They send forth their little ones like a flock, and their children dance. They take the Timbrel and Harp, and rejoice at the sound of the Organ. They spend their days in Wealth [and Mirth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † ] and in a moment go down into the Grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty that we should serve him? And what profit should we have if we pray unto him? Lo, their good is not in their hand, the counsel of the wicked is far from me. How oft is the Candle of the wicked put out? And how oft cometh their destruction upon them? God distributeth sorrows in his Anger. They are as stubble before the wind, and as chaff that the storm carrieth away. God layeth up his Iniquity [or, the punishment of his iniquity 
* See the Marg. ] for his children: he rewardeth him, and HE SHALL KNOW IT. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. Now what can be more pleasant and desirable than the Beginning of these wicked worldlings; and what can be more dreadful and formidable than their latter End? And further, says he, 
† Job 24.1  Why, seeing times are not hidden from the Almighty, do they that know him, not see his Days? i. e. The time by him appointed for the punishment of the wicked. 
* v. 2.  Some remove the Landmarks; They violently take away Flocks, and feed thereof. 
† v. 4.  They turn the needy out of the way: the poor of the earth hid themselves together. 
* v. 7.  They cause the naked to lodge without clothing, that they have no covering in the cold. 
† v. 12, 13  Men groan from out of the City, and the soul of the wounded cryeth out: yet God layeth not Folly to them. They are of those that rebel against the Light; they know not the ways thereof, nor abide in the paths thereof. 
* v. 22.  He draweth also the Mighty with his POWER he riseth up and no man is sure of Life. That is, saith Diodati, they subvert and overthrow all public Order, and lawful Government with their violence. Thus far do the wicked prevail and prosper. But what follows? 
† v. 23, 24  Though it be given him to be in safety, whereon he resteth; yet his eyes [even the eyes of God] are upon their Ways. They are exalted for a little time, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of Corne. This may be understood (says a late Expositor 
* Trap in loc. ) of the like violence, wherewith Tyrants shall be cut off, by which they have cut off other Mighty and great men: as Thrasibulus, King of the Milesians, by striking off with his staff certain ears of corn (which began to lift up their heads above their fellows) and Tarquin, King of the Romans, by doing the like to certain Poppies in his Garden, signified their minds to have divers chief men beheaded: which was accordingly accomplished.  
But now when wicked men carry on their wicked Designs, under the specious pretences of RELIGION and LIBERTY, and carry out their most enormous erterprises with IMPUNITY and GOOD SUCCESS, such Times must needs be extremely perilous. For hereby a wide gap will be opened to many grand impieties, which will all heighten the provocation of God, to inflict upon such a people his sorest Judgements. For as those that truly fear God will hereby be much discouraged in the ways of truth and righteousness, so will the wicked be much hardened and heartened in their sins, and emboldened to proceed in their Impieties, as the surest path to Prosperity, Greatness, and Honour in the world. Thus will multitudes unite their strength, with these strong Cords of wickedness, to pluck down God's heaviest Judgements upon their own heads, which may involve all the Inhabitants of such a sinful Nation in Misery, Affliction and Woe.  
Plutarch, in his Morals, hath an excellent Discourse upon this Subject, from which I shall select a few Passages which speak fully to our present Purpose. It cannot surely either be unpleasant or unprofitable to hear a Heathen discoursing of the Providences of God in permitting of sins, and delaying for a time the punishment thereof; and in this discourse to hear corruption quarrelling with these dispensations; and to see virtue in a fainting fit, and Vice emboldening itself thereby; and then presently to behold NATURE coming in with her golden Lamp, and clearing up the Divine Justice in a severe compensation of this delay, partly by Judgements more seasonably executed in this life, and partly by eternal Punishments prepared for such sinners in the world to come. For thus he brings in Patrocles speaking of God's delay in the punishment of notorious offenders.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The slackness and delay of the Divine Power in proceeding to the punishment of wicked men seems to me to be a very sore evil. 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And he gives us the reason of this his Opinion.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For when the discharge of this debt of the Divine Justice is thus delayed from day to day, it does more than any thing discourage the hopes, and defect the spirit of those that suffer wrong, and on the other side, it makes the wicked that oppress them the more confident and audacious. And again, this is another evil, (as Olympiacus replies to Patrocles)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That this slackness of punishment weakens the Belief of the Divine Providence: It also obscures the rays of Righteousness, and scatters the Fears of wickedness.  
But Plutarch most divinely commends Sobriety in judging of the things of God. For as one unskilful in the art of Music or War, or Physic (as he excellently illustrates it) not knowing the grounds and reasons thereof, is not able to give a right judgement of the actings of those that are expert in these Arts: so much less fit are we to prescribe a method to the wise Providence of God for the Punishment of Offenders. And for this purpose he produces Pindar calling the chief Deity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The chief or best Artist: for as much as to him it pertains, as the Administrator of Justice, to determine when, and how, and how far every wicked man is to be punished. And for all these his Determinations there are good Grounds and Reasons well known to his wisdom, though he sees it not meet to manifest them to his creatures, who by the Law of their Being which they have received from him, are bound quietly to submit to all his determinations, as ever founded in infinite Wisdom and Justice. Neither should the Proceed of his providence seem strange to us, because the Reason is hid from us. For (says he) even Humane Laws, the Reason unknown, would seem absurd; yet being made by Reasonable Creatures we would not presently judge them irrational. When God therefore delays the Execution of his Judgement upon sinners for the punishment of their crimes, 'tis not for fear of Error or Repentance, but to give us an example of Patience and Meekness, to banish from us Anger and Impetuousness in punishing Offences and revenging wrongs. Then he makes a large representation of their torments in Hell, who through God's forbearance, have escaped punishment on Earth. Thus we see what sound and solid doctrine is taught in the School of a Heathen Moralist, concerning those Providences of God which sometimes puzzle the thoughts of sober and understanding Christians. Hence also we may take notice that this Impunity of wicked men, notwithstanding all their Provocations, is a matter of ordinary Occurrence, and universal Observation.  
Moreover such times must needs be perilous, if we consider that God's permission of people to proceed in ways of wickedness without punishment, is the sorest Judgement, and a sad presage of the utter destruction of such a sinful people. Ah sinful Nation! (says the LORD concerning Israel, when they were designed to destruction 
† Isa. 1.4, 8 ) a People laden with iniquity, a seed of evil Doers, children that are corrupters; they have forsaken the LORD, they have provoked the holy One of Israel unto anger, they have gone away backward. Why should ye be stricken any more? Ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head, there is no soundness in it, but wounds, and bruises, and putrifying sores; they have not been closed, neither bound up, neither mollified with ointment. But behold the approaching destruction of this unpunished people. Your Country is desolate, your Cities are burnt with Fire: your Land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a Cottage in a vineyard, as a Lodge in a garden of Cucumbers, as a besieged City. Thus though justice have leaden feet, and be slow in coming, yet it hath iron hands, to crush the rebellious, and break in pieces a provoking people.  
Impunity is a sad sign of God's implacable wrath against a people, that notwithstanding many warnings, are become stubborn in their sins. Hereby they are but reserved for some greater Judgement, fitted for a sorer punishment. God never spoke with a more wrathful voice to the people of Israel, and to the children of Ephraim, then when he said, 
* Hos. 4.14  I will not punish your daughters when they commit whoredom, nor your Spouses when they commit Adultery: for themselves are separated with whores, and they sacrifice with Harlots: therefore the people that doth not understand shall fall, [or, be punished 
† Margin. .] And again, 
* v. 17.  Ephraim is joined to Idols, let him alone. When God thus permits particular persons (especially such as are set in high places, and so are the more Exemplary in their abominations) to proceed without punishment in their sins, it's a fearful presage of some General Judgement to be inflicted upon the whole Land. Thus it was in the case of Ephraim's and Israel's sin. I know Ephraim (says the Lord 
† Hos. 5.3, 4, 5. ) and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled. They will not frame their do to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD. And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their Iniquity: Judah also shall fall with them. When great persons escape punishment from God in the guilt of flagitious enormities, and fearful Provocations, let the whole Land tremble for fear of God's judgements.   

The eighth Symptom. Toleration of Errors in Religion.  
THe Prediction of perilous Times is certainly accomplished, When the simplicity of the TRUTH, and true WORSHIP of God, is outfaced by the impudence of ERROR, false WORSHIP and profaneness. When Error shall set up its Throne in the Temple of God (a Christian Church) and Truth shall be set at the footstool. When false worship shall lift up its head, and true worship shall hang the Wing. When Profaneness shall proudly press into the Sanctuary, and humble Piety shall either be excluded or derided. When the ancient and venerable Truth and true Religion shall grow out of Credit, and Error, false worship and Profaneness, as a new upstart clad in a glorious Disguise, and waited on by his insolent Atendants, on either hand, shall be all in Fashion and favour. When the latter shall be suffered to browbeat and justle out the former, in many places of the Land. When the Vultures shall drive the Doves from their Houses, and the Wolves shall contend with the Sheep for the Fold, they must needs be perilous Times.  
When false Teachers, the Captains of the Train-bands of the Prince of Darkness, who for the carrying on of this design, transforms himself into an Angel of Light 
* 2 Cor. 11 14 , shall by their Satanical stratagems, so far prevail against the Kingdom of Christ, as to carry away Captive many of his Subjects, who in their Baptism received their Press-money to fight under his Banner, the perilous Times prophesied of by the Apostle are come 
† See 2 Tim. 3. v. 1. with v. 6 .  
Doubtless the Times are perilous when Saints shall be rejected as sinners, and Seducers shall be received as Saints, though they daily grow worse and worse, deceiving and being deceived 
* 2 Tim. 3.13 . When Religion shall be derided as superstition, and humane inventions shall be obtruded upon seduced Christians as the Ordinances of Christ. When the proud Philistines shall defy the Army of the Israelites, the Hosts of the Living God, and Saul, with his men of War, shall stand and look on; if David, or rather the son of David come not to secure us, we must needs be in a dangerous condition. When Dagon is brought into the Temple of God, and set above the Ark; when Jeroboams Calves have more Worshippers and Followers than the God of Israel; when Christ in his Ministers is set at naught by Herod and his men of War; When true Christianity is crucified betwixt two thiefs, Error on the one hand, and Profaneness on the other, do not the People of God know and feel that these are evil and perilous Times?  
When Idolatry shall justle out true Christianity, the Times must needs be perilous. To set up Idols in the Temple of God, what is it but the Abomination which maketh desolate? Now error and Heresy is a kind of spiritual Idolatry.  

Multi haeretici cum Paganis alios & alios Deos ipsi sibi finxerunt, alios & alios Deos sibi ipsi fecerunt, & eos etiamsi non in Templis, tamen, quod est pejus, in suo corde posuerunt, & falsorum ridendorumque simulacrorum Templa ipsi facti sunt 
† Aug. in Enarrat, Psal. 80. .  Many Heretics (says Augustine) as well as Pagans, have themselves feigned and form many Gods unto themselves, and though they have not set them up in Temples, yet which is worse, they have enshrined them in their own hearts, and so they themselves have become the Temples of false and foolish Images. Now when Christians that have been consecrated by Baptism to be Temples of the Holy Ghost, shall turn themselves into Temples of such fantastic Idols, of their own Invention, this must needs be a sin highly provoking the Lord to Jealousy, and so speak the Times perilous.  
But for the further clearing up of this Symptom, I shall do these two things; viz.  

1. Lay down the Characters of Erroneous Persons.  
2. Show the Cases which, upon this Account, constitute perilous Times.   

The Characters of Erroneous Persons.  
ERroneous persons, when they appear, do (as Comets) portend great Calamities to the Church of God, the Kingdom of Christ. And if we search the Prophecies of the New Testament, we shall find that the arising and abounding of false Teachers, Heretics and Seducers is expressly foretold to be in the last days, when the Apostle hath told us perilous Times shall come. False-Fires are not wont to appear till the approach of Night: and these misguiding New-lights shall appear in the evening of the world; and great is the danger of those that are misled by them. Our Saviour in his discourse of the end of the world, and Prophecy of those things which should come to pass in the last days, forewarns us of such deceivers. Then (says he 
* Mat. 24.23, 24, 25. ) if any man shall say unto you, Lo, here is Christ, or there: believe it not. For there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. Behold I have told you before. God, before his wheat is gathered into his Garner, before his Church on Earth is translated into Heaven, before gracious Saints are taken up into his glorious Kingdom, will suffer the winds of false Doctrines to blow thereupon, that so graceless ones, who are as 
* Psal. 1.4.  Chaff, carried about with every wind of Doctrine 
† Eph. 4.14 , may be separated from the Wheat, the truly gracious. And therefore, says the Apostle 
* 1 Cor. 11 19 , There must be also Heresy, [or Sects 
† Margin. ] among you, that they which are approved may be made manifest among you. And says the Apostle Peter, 
* 2 Pet. 2.1, 2  There were false prophets also among the People, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of. And for the time of their appearing, this he intimates to us in what he further speaks of them afterwards; 
† 2 Pet. 3.3  Knowing this first, that there shall come in the last Day's scoffers, walking after their own lusts. This is fully confirmed by what the Apostle Paul speaks of them in his Premonition given to Timothy, in both his Epistles to him directed. In the former, says he, 
* 1 Tim. 4.1 2  Now the spirit speaketh expressly, that in the latter Times some shall departed from the Faith, giving heed to seducing spirits, and Doctrines of Devils: speaking lies in hypocrisy, having their conscience seared with a hot iron. And in the latter, says he, 
† 2 Tim. 3.1, 2, 6, 7.  This know also that in the last Days perilous times shall come. For men shall be lovers of their own selves, etc. Of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. So likewise does the Apostle John tell us, that the coming of many Antichrists (false Teachers opposing the Doctrine of Christ contained in the Gospel) does manifestly discover that it is the last time 
* 1 Joh. 2.18 . And says the Apostle Judas, 
† Judas v. 17, 18, 19  Beloved, remember ye the words which were spoken before of the Apostles of the Lord Jesus Christ: How that they told you there should be Mockers in the Last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the spirit, how much soever they may pretend thereunto. Thus we see it's undeniably manifest from the Holy Scriptures, that False Teachers, Sectaries and Seducers shall abound in the Church of God in the last days, which the Apostle hath told us shall be perilous Times. Whence we may certainly conclude that whensoever these Locusts and Caterpillars shall abound amongst us, then are the perilous times spoken of come upon us. And that we may the more infallibly know when those very Sectaries and Seducers are come, which are spoken of in these Prophecies, there are certain Marks and Characters stamped upon them by the Holy Ghost, whereby they may be easily and infallibly known to us. So the Apostle to his Prediction of Perilous times, subjoins a large Description of those Erroneous Persons, who by their pernicious Practices, should make the times so perilous 
† 2 Tim. 3. 15. . He describes them by very many Characters (which we have already viewed) to which might many more be added from several other places of Scripture, wherein they are in their proper Colours represented to us. But it will be sufficient, as to our present purpose, to produce a few of the principal of them, to which many of the rest may easily be referred. These seducing spirits then, which raise Storms in the State, and cause Confusions in the Church, may be known by these distinguishing Marks and Characters, which follow.  

The first Mark. Pride and Self-conceitedness.  
FAlse-Teachers are very proud and highly conceited of their own Knowledge, notwithstanding gross ignorance of the great Mysteries of the Gospel, yea, the plain principles of Religion. The Apostle Paul having recommended to Timothy the preaching and pressing of the sound and Orthodox Doctrines of the Gospel, subjoins this premonitory description of False Teachers.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. super re aliqua insistens eique attento inhaerens animo. .  If any man (says he 
* 1 Tim. 6.3, 4, 5. ) [be Heterodox, or] teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to Godliness, [or, come not to the sound preaching of the Gospel:] He is PROUD [or puffed up, sc. with an opinion of his own knowledge, yet] KNOWING NOTHING [or, having no right understanding, no settled and solid knowledge of any thing] but doting [or, sick] about questions and strifes of words, whereof cometh Envy, Strife, Rail, Evil surmisings, Perverse dispute [chafing and galling one another with unprofitable Contentions] of men of corrupt Minds, and DESTITUTE OF THE [knowledge of the] TRUTH. Thus were these False-teachers as extremely ignorant, as they were unsufferably Proud. So in the Apostles Prophetic Premonition, wherein he represents them, as the Troublers of their Times, they are styled 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Boasters, Proud, . 
* 2 Tim. 3.2, 3.   
These are the Bubbles which we may see passing too and fro, in Pride and Pomp, upon the face of the Waters, when some Tempest in the State hath troubled the waters of the Sanctuary. They appear beautiful and glorious in the eyes of the simple, who are deceived with their Colours, when indeed there's nothing at all in them but wind and emptiness. What glorious vaunts of knowledge have some Vile Sects made, who have been no better than the Glow-worms of the Night. Certain Sectaries in Arragon called themselves the 
Illuminati.  Illuminated, as if they only had been in Light, and all the world besides in Darkness. Foolish People! that having a glimpse of the Sun, thought it shone upon none in the world but themselves. The Nicholaitans and Valentinians called themselves GNOSTICS (a name signifying Knowledge) as conceiting all others besides themselves, to be grossly ignorant of the great Mysteries of Religion. They might (perhaps) more fitly have been styled Luciferians (for their Pride) as a pestilent Sect that arose up after them, were called upon another account. The first Founders of any Schismatical Society, built upon some Heretical Opinion, have ever been great pretenders to singular eminency of knowledge.  

Omnibus una Intentio Haereticis semper fuit, captare Gloriam de singularitate scientiae 
† Bern. in Cant. Ser. 65. .  All the Heretics that have ever been, (saith holy Bernard) have had this one Project in the chase of glory to make show of singularity of Knowledge. The proud Heretic Eunomius, boasted that he was able with his understanding to fathom the Depths of God's Divinity, and to search into his hidden Glory. But the wise Father Saint Basil, to convince him of his Ignorance, and the folly of his Arrogance, in thinking to measure the Ocean with his Cockleshell, puzzled him with one and twenty Questions about the Body of an Ant 
* Epist. 168 ad Eunom. . For this Pride of Knowledge, notwithstanding gross ignorance, St. Ambrose compares Heretics to an Owl.  

Noctua mirum in modum illuminatur obscuritate, luce caecatur. Istud Animal Haereticorum Figura est 
† Ambr. Serm. 43. .  The Owl (says he) is after a marvellous manner enlightened in Darkness, and blinded with Light. This Creature is a Figure of Heretics. 'Tis true, as to their Pretences. But they pretend they see, when they are blind; and boast of their Light, when they are buried in Darkness.  
A Proud Heart is a Seedplot of all Errors. These Weeds grow apace in a rank soil. They are proud spirits which trample upon Pearls of Truth, which the children of God wear, as Jewels in their bosoms. Pride and Confidence are two principal Ingredients of a Heretic. False Doctrines are, in Scripture, compared to Leaven, which is of a swelling and rising Nature. 
Mat. 16.6, 12 Mark 8.15 Luk. 12.1.  The lightest ears of corn lift up their heads the highest, when those that are weightiest, being full of good grain, hang down their Heads. The light Corn braves it above the water, while the massy Gold sinks down to the bottom. Truth makes a solid Judgement and an humble Heart, when Error makes a vain Mind, and a proud Spirit.   

The second Mark. Self-separation from the true Church.  
SEctaries and Seducers are wont to separate themselves from communion with the true Church under pretence of the greater holiness. They eat Communion with the Members of the true Church, for fear of Pollution, and separate themselves (as they pretend) into purer communion. Thus the Pharisees, Gnostics, Adamites, the filthiest Sects, have done. These indeed made a Profession of more Purity then ordinary, but their Practices were well known to be full of Pollution. The Pharisees made a fair show outwardly, but within (by our Saviour's own Testimony 
† Mat. 23.25 Luk. 11.39 ) they were full or all manner of Filthiness and Iniquity. Whence he fitly compares them to 
* Mat. 23.27, 28.  whited Sepulchers, which are Beautiful and splendid without, but full of Corruption, and Uncleanness within. The Gnostics who pretended to be wholly taken up with sublime Speculations, did yet so fare plunge themselves into the vilest Impurities, and filthiest Abominations, that the Name of Borborites (taken from Mire and Mud 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coenum. ) was fitly set upon them, as a Brand of Infamy, for the abhorred loathsomeness of their impure Conversations 
* Aug. de Haeres. c. 6. . Thus while they would seem to have their heads in Heaven, their feet stuck fast in the Mire and Clay of a filthy life: And while they would be thought to have escaped the pollutions of the World through the KNOWLEDGE of the Lord Jesus, and the Mysteries of the Gospel, they returned with the dog to his own vomit, and as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Sow that was washed to her wallowing in the mire 
† 2 Pet. 2.20, 22. . Not long after the Gnostics, sprung up that filthy Sect of the Adamites, who under that Name clothed their Nakedness with the Pretences of the same Purity, that Adam had in his state of Innocency. But their very Principles led to Uncleanness, and their Practices were full of Pollution. For they held it unlawful for men or women to wear any  in their Assemblies for worship, as a thing very unsuitable to the Nature and intent of their meetings, which were to be esteemed the only Paradise on Earth, wherein they were to enjoy the Pleasures of eternal Life, and not to expect them in Heaven. For as God brought Adam into his Paradise, so should Christians enter into theirs, naked, casting away their , as the Badges of their sin and shame, from which they were perfectly freed (which is both the Opinion and Practice of many Quakers at this day) being perfectly pure and holy. In their Night-Assemblies (for that time they chose, as indeed fittest for their works of darkness) after some extravagant Discourses of Religion (for they rejected Prayer as needless, seeing God knows our wants without our Advertisement) they put out their Lights, and so committed all manner of Uncleanness in their Promiscuous Copulations. How fitly does the Apostles Character and description of the unbelieving Gentiles pertain unto them! Who 
* Eph. 4.18, 19  having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the Blindness of their heart. And being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. So a Pestilent Sect (as Sands relates it) sprang up not long since in Arag●n (whose Founders were a crew of their hypocritical Priests) who at the first professing a kind of Angelical Purity, fell suddenly to the very contrary point of justifying Bestiality.  
The Scripture speaks of such self-separating Sectaries as these are, both in the Old Testament and the New, as a sort of men, notwithstanding their glorious Pretences of holiness and spirituality, justly odious in the sight of God. Concerning such saith the Lord, by the Prophet Isaiah, 
† Isa. 65. 2-5  I have spread out my hands all the day unto a rebellious People, which walketh in a way that was not good, after their own thoughts: a People that provoketh me to anger continually to my Face, that sacrificeth in gardens, and burneth incense upon Altars of brick: which remain among the Graves, and lodge in the Monuments, which eat swine's flesh, and broth of abominable things is in their Vessels: which say, stand by thyself, come not near to me, for I AM HOLIER THAN THOU: These are a smoke in my nose, a fire that burneth all the day. Thus these profane Idolaters and wicked Necromancers, would needs (under pretence of greater Holiness) separate themselves from all others, though members of the true Church, lest by Communion with them, they should contract Pollution to themselves. So the 
* Joh. 4.9  Samaritans, for the same Reason, refused to hold so much as any Civil Correspondency with the Jews, though they were, (however corrupt) the only People at that time whereof consisted that Church of God, wherein only men might, upon any Scripture-ground, expect salvation 
† Joh. 4.22 . Of such also does the Apostle Judas speak, when warning the believing Hebrews of Mock rs that should come in the last Time, who should walk after their own ungodly Lusts, he says, These be they who SEPARATE themselves, sensual, having not the Spirit. Vile hypocrites! who though they walked after the Lusts of the Flesh, should thus separate themselves from the society of the Saints, pretending (doubtless) therein to be led by the Spirit. Thus we see self-separation from the true Church is a Scripture Character of false-Teachers, and Seducers.  
Amongst many such separations, that of the Donatists is, as to our present purpose, very considerable. The Father of this Sect was Donatus, a Numidian, who merely out of Envy and Spite, because Cecilian was preferred before him to the Bishopric of Carthage, and his devilish Design which he conceived hereupon, for the extirpation of him and all the Bishops that ordained him, by a false accusation, fell to the ground, in Contempt of all their Churches, built up his Wall of Separation. And though by his Pride, Envy, Lying, and Malice he had printed so many stains upon his own soul, yet had he the impudence to affirm, that could be no true Church which was not altogether without spot or blemish, and that such was the Church by him founded and fathered, and no other in the world. And yet they had no better Marks of their unstained Purity, than these following Articles of their Faith, viz. LIBERTY OF CONSCIENCE; that no man must be pressed to the Practice of piety, but every man left to live as he list: TOLERATION OF ERRORS; that the Magistrate might punish no man for his Opinion, though never so wicked in Matters of Religion: REBAPTISATION OF BELIEVERS; that Believers, Baptised in their Infancy ought to be rebaptised, because Infant-Baptisme was a Nullity: KILLING NO MURDER; that though the Magistrate might not by virtue of his Office punish any man for his Religion or conscience, yet they themselves, being thereto moved by the Spirit, might lawfully, and without any scruple, kill any man that was not of the Household of Faith (or rather of the Synagogue of Satan) if they had him at an advantage. But may we not say of them (and receive our warrant from our blessed Saviour) 
* Joh. 8.44.  Ye are of your father the Devil, and the lusts of your Father ye will do: He was a murderer from the beginning, and abode not in the TRUTH, because there is NO TRUTH in him. When he speaketh a LIE, he speaketh of his own: For he is a LIAR, and the Father of it.  
Now after a while this Church of the Donatists was divided in itself, and so one separation still springing from another, it at length expired in a fruitful Dissolution. For, as Vipers are said to have a bloody Birth by the Death of the Dam, thus issued from the Bleeding Bowels of this divided Church, many petty Congregations, and yet all of them in some of the foremention'd Features and Lineaments, somewhat resembling both Father and Mother. Thus was the Schismatical Confederacy, which at first rend itself from the true Church, minced and mangled, as Augustine speaks, 
In minutula Frustula.  Into small shreds of Society, amongst whom there was nothing retained, but a few rags of Religion, which were not sufficient to hid their Nakedness, either from the eyes of God or men. The chief of these Sub-Sects was that of the Circumcellions, so called from their Cells and Cottages, in which they lived separated from all Society, that they might have the more freedom for the use of certain Austerities (as they pretended) for self-mortification. But the truth is they rather lurked in them as Lions in their Dens, to take the better advantage for the exercise of their cruelty in the murder of Innocents'. For without touch of humanity these bloody Monsters would barbarously murder all they met with, that were not of their Religion, whereby they became more dangerous than Highway Robbers, and more detestable than the vilest of men, as being Enemies to mankind. And thus at length did that separated Church, which gloried in its singular sanctity, produce a Company of common Cutthroats. And by all this we see that Seducers are justly Stigmatised with this brand of SEPARATISTS.  
They are such as have a high Opinion of themselves, though never so bad, and a low Opinion of others, though never so good; and so they separate themselves from the Saints, as being too good for their Society. But we know that God himself vouchsafes to be present in the Assemblies of his Saints 
† Psal. 89.7 Mat. 18.20 . These therefore are by the Apostle fitly styled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lovers of themselves, but despisers of those that are good 
* 2 Tim. 3 2, 3. . And therefore however they may make a glorious Profession of godliness, if we duly consider their Properties and Practices, they are such as carry a flat contradiction to that golden Rule of the Gospel; 
† Phil. 2.3  Let nothing be done through strife or vain glory, but in lowliness of mind, let each esteem other better than themselves.  
It's true, some of them, it may be, are of a Life unblamable; But, 
Haeresis docta est mentiri, non Lingua tantum sed Vita: si Fidem interrogas, nihil Christianius; si Conversationem, nihil irreprehensibilius: & quae loquitur, Factis probat 
* Bern. Ser. 65. in Cant. .  Heresy is not to learn the Art of Lying, which it can perform, not with the lips only, but with the Life also: If you demand an account of their Faith, there is nothing more Christian; if you make enquiry of their Conversation, its most unblamable; and look what they affirm in their words, they'll by their works confirm it. But the more holy they are in appearance, the more hurtful. An unblamable life is the fittest Field for Satan to set his snares in to take deceived souls. The Serpent hath a beautiful skin, but a deadly sting. A beautiful Harlot shall have the most Followers. Beautiful and glorious Appearances oft veil the foulest and filthiest Abominations. The great WHORE comes forth in a glorious Dress; and gives her Lover's Poison to drink in a golden Cup. Behold her as she is represented to us in the Celestial Mirror of the REVELATION. And (says John the Divine 
† Rev. 17.4 ) the woman was arrayed in Purple, and Scarlet-colour, and decked with gold, and precious stone, and Pearls, having a golden Cup in her hand, full of Abominations and filthiness of her Fornication. The Spouse of Christ is not more glorious in her Apparel and Ornaments, than this Mother of Abominations. A Scarlet Robe may cover an ulcerous Body. The Plague of Errors may be upon a man that wears cloth of Gold in his Conversation. Satan never shows himself so much a Devil, as when he appears like an Angel of Light. And if Satan himself is thus transformed into an Angel of Light, it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works 
* 2 Cor. 11 14, 15. .   

The third Mark: Railing and Reviling.  
SEducers are wont with enticing words to deceive weak and unstable souls, but to load them that are sound and steadfast in the Faith, with vile Invectives, and railing Accusations. They can hid both Honey and Gall under their tongue: they drop honey with their words, when they would deceive; and mix their speeches with Gall, when they mean to revile. Their soft and silken words are snares to take the simple; their sharp and cruel speeches are swords to slay the Innocent. Yet it is less danger to be wounded by their sharpest reproaches, then to be won by their sugared speeches. For while their Reproaches cast upon the righteous, do (as Arrows shot against a wall of Adamant) recoil upon themselves, their Deceive prove (as a Potion of deadly poison) the destruction of others; so that their words are, in effect, swords to slay, those whom they are snares to take. So that David's description of his deceitful enemy 
† Ps. 55.21 , is fitly appliable to them: The words of their mouth are smother than Butter, but war is in their heart: their words are softer than Oil, yet are they drawn swords. The Apostle Paul giving the Romans a Caution concerning them, subjoins thereunto a description of them by this very property and Practice. Now I beseech you, (says he 
* Rom. 16 17, 18. ) Brethren, Mark them which cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own Belly, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Et per dulces Sermons & Benedictiones seducunt corda innocentium 
† Vet. Interp. .  
Et per Blandiloquentiam & Assentationem corda hominum minime malorum seducunt 
* Beza. .   And by good words and fair speeches, [or, by plausible and pious Expressions] deceive [seduce, or lead out of the way, as the Highway Robber does the unwary Traveller, that follows him without suspicion of any harm] the heart of the simple [of poor innocent and harmless People.] Thus the silly Birds, deceived with the Fowlers Call, are taken in his Net. There's ever a deadly hook under the dainty Baits, which these subtle Seducers (expert in the Art of Angling for souls) cast amongst these poor, simple, ignorant people. They gilled over their blackest and bitterest Pills (their vilest soul-destroying Errors) with glorious pretences, or roll them in Sugar (of soft and sweet expressions) that their poor deluded patients may be tempted to take them to their own Destruction. The Apostle warns the believing Hebrews of them, telling them the intent of these their fine speeches, and subtle insinuations, says he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  With feigned words [with plastered phrases] will they make Merchandise of you 
† 2 Pet. 2.3 . Their language is a kind of spiritual Enchantment, whereby many souls are 
* Gal. 3.1.  bewitched into a belief of their erroneous opinions, insomuch as they give an unquestioned entertainment to their damnable Doctrines, and give themselves up to be guided by them in their pernicious ways. Thus do Seducers draw Disciples after them, whom by the Music of a smooth tongue, they make to dance all the changes of their wild opinions.  
But we have yet beheld but one side of the Image of their Words or Discourse, which as it looks one way, does (as we have seen) appear beautiful as an Angel, but if we consider it on the other side, it presents the foulest Fiend. These that bespeak their followers with these fair and flattering speeches, when they speak of those that upon just and holy grounds oppose their evil and ungodly ways, are wont to use the most railing and reproachful language that their lewd imaginations can invent. If you cannot afford them your favourable opinion, and account them the children of God, what shall you presently hear from them, but Thou child of the Devil! But (alas) how justly may this be retorted upon themselves! Railing is surely the Language of Hell (not the Dialect of Heaven) and it does but too sadly discover them that use it (whatever they profess or pretend) to be the children of the Devil.  
Now this Railing-language is a Scripture-Character of those Seducers, of whose coming in the last times, the Apostles have warned us by the Spirit of Prophecy. For thus are they described to us; 
† Compare 2 Pet. 2.10, 11, 12. with Judas v. 8, 9, 10.  Presumptuous are they, and self-willed, they slight Government and despise Dominion, and 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Non horrent Dignitates convitiis incessere 
* Beza. .   They are not afraid to speak evil of Dignities [they tremble not to cast slanderous reproaches upon worthy and honourable Persons.] Whereas Angels, which are greater in Power and Might, bring not 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a RAILING ACCUSATION against them before the Lord. For, Michael, the Archangel, when contending with the Devil, he disputed about the Body of Moses,  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Non ausus est ei impingere notam maledicti 
* Beza. .   Durst not bring against him a railing Accusation [or, he was not so bold as to JUDGE and CURSE him] but said, The Lord rebuke thee. But these as Natural 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bruit-Beasts [being as well brutish in their Behaviours, as sottish in their Opinions, unreasonable in their Reasonings and Revile] made to be taken and destroyed 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , speak evil of the things that they understand not [they wickedly blaspheme those Mysteries of Religion which are above their apprehension] and shall utterly perish in their own Corruption. Thus the speaking evil of Dignities, the Reviling and Railing upon Magistrates and Ministers, is made a certain Character of the vilest sort of Seducers. These because they cannot spit their poison in the Face of God himself, spit it in the faces of those, who in respect of their office, do bear his Image. Their spite and malice principally vents itself against the Ministers of the Gospel, concerning whom Christ hath said, 
† Luk. 10.16  He that heareth you heareth me; and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. And surely was Christ himself upon earth, such men would not stick to rail upon him and revile him. We shall the more easily believe it, if we call to mind the carriage of the Sect of the Pharisees. These were a people that used many Austerities, and pretended to more than ordinary Purity, and yet there is no man that hath read the Gospel, but knows how fearfully they abused the Son of God, with their scornful Rail and Reproaches. Yea, these vile wretches did not fear to screw up their malicious Rail and Revile of CHRIST into the highest and most hellish Blasphemies. They wickedly went about to represent the Son of God, the SAVIOUR of the world, as a SORCERER, and one that dealt with the Devil. They did not stick to say, he wrought those Miracles by the power of the Devil 
* Mat. 9.34 and 12.24 , which were the wonderful works of God. Yea, they feared not to call him DEVIL, and 
† Mat. 10.25. with 9.34.  Beelzebub the Prince of the Devils, who was and is GOD blessed for evermore. Now, says our Saviour 
* Mat. 10.24, 25. , The Disciple is not above his Master, nor the Servant above his Lord. It is enough for the Disciple that he be as his Master, and the servant as his Lord: if they have called the Master of the House Beelzebub, how much more shall they call them of his household. It's our Honour, who are the Ministers of the Gospel, that the Lord hath made us not only his Servants, but the 
† 1 Cor. 4.1  Stewards of his House. Seeing then the Master of the House hath undergone such reproaches from the vilest of men, let not us think it strange if we be reviled and railed upon by men of the like spirit, with the most Opprobrious Names of Dog and Devil.  
Now what's the design of these Seducers herein, but the bringing the Ministry of the Gospel into contempt, that having by this means fastened many Prejudices in the minds of the People against the Preachers of the Gospel, they might the more easily draw them off from their Attendance upon the sound Doctrine by them delivered to the embracement of their own Erroneous Opinions. For, as Saint Augustine well observes, 
Heretici, cum ipsam Divinae Scripturae Veritatem, quae ubique disfusa Christi Ecclesia commendatur, criminari & obscurare non possunt, homines, per quos praedicatur, adducunt in odium, de quibus & fingere quicquid in mentem venerit, possunt 
* Aug. Ep. 137. ad Hipponen. .  Heretics, when they can neither slain nor cloud the Sun of SCRIPTURE-TRUTH, which spreads its Beams throughout the Church of Christ, and is accounted its glory, endeavour by disgraces to darken the Stars, by Reproaches to cast an Odium upon them by whom this Truth is preached; For of them they can freely speak whatsoever their mind (or malice) can invent.  
And this their Malice against the Ministers of the Gospel, they manifest by persecuting them, as Cain; by Cursing them, with Balaam; by opposing and contradicting them, by exalting themselves into their sacred Office, as Corah. And therefore says the Apostle Judas, 
† Judas, v. 11  Woe unto them, for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. They are 
* ver. 13.  raging Waves of the Sea, foaming out their own shame. For what are these vile reproaches which issue from their mouths, but the foam of that cruel Rage which boileth in their hearts? They utter many hard speeches against the children of God, and especially against the Ministers of the Gospel, that oppose their damnable Doctrines, and soul-destroying opinions. They are Murmurers and Complainers of good Governors who restrain them, and Flatterers and Admirers of wicked leaders, who countenance and encourage them. But their doom hath been declared long ago, as appears by that most ancient Prophecy, which the Apostle Judas mentions and applies to this very sort of Seducers. For, Enoch (says he 
† Judas, v. 14, 15, 16. ) the seventh from Adam prophesied of these, saying, Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoked against him. These are Murmurers, Complainers, walking after their own lusts, and their mouth speaketh great swelling words, having men's Persons in Admiration because of advantage.  
These snarling Sectaries are still quarrelling at the Doctrines of the Gospel, delivered by the Ministers of Christ, and crying up the wild Notions of their own Brain in opposition thereunto. For as Jannes and Jambres withstood Moses, so (says the Apostle Paul 
* 2 Tim. 3.8 ) do these also resist the TRUTH; men of corrupt minds, reprobate [or of no judgement 
† Marg. Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] concerning the Faith. Herein they are but the Devil's Agents sent forth to oppose Christ's Ambassadors. For, 
Diabolos Haereticos movet ut sub vocabulo Christiano, Doctrinae resisterent Christianae 
* Aug. de civitate Dei, l. 18. c. 51. .  Heretics by the Instigation of the Devil, do under the Name of Christians oppose the Name of Christ.  
We read in the Book of Job 
† ch. 1. v. 6. , that when the Sons of God came to present themselves before the LORD, Satan came also among them. So when the children of God come to present themselves before the Lord, in the Assemblies of his Saints, to seek his Face in the Beauties of holiness, and to be instructed in his will revealed in his word, these Agents of Satan will likewise sometimes come amongst them, but 'tis only with this devilish Design, to make some opposition to the Ministers of the word, and to subvert the Faith of the Hearers, by some contradiction of the Doctrines of the Gospel by them delivered. 'Twas not then without cause that Saint Cyprian makes this complaint of them; 
Ad nos saepe studio magis contradicendi, quam vera discendi veniunt, & clamosis vocibus personantes malunt sua impudenter ingerere, quam nostra patienter audi●e 
* Cyp. contra Demet. .  They often resort to us, but 'tis rather with a design to contradict, than a desire to learn the Truth which is taught them; and then setting up their Note, they make a fearful bawling, and will needs impudently ur●e their own Opinions, rather than patiently h●are our Instructions.  
This Spirit of Contradiction, had they but once power in their Hands, would soon be turned into the Sword of Persecution. Yea, this very 
† Heb. 12.3  Contradiction of sinners is one kind and degree of the Persecution of the Saints. And therefore says Augustine, 
Eos teneamus Interfectores Prophetarum, quos contradictores invenerimus Linguis Prophetarum 
* Aug. l. 2. contra. lit. Petil. c. 14. .  Let us hold them to be the Persecutors that kill the Prophets, whom we find to be the persons that contradict their Prophecies.  
These railing Apostates, these slandering Seducers are by the Apostle called 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† 2 Tim. 3.3 .  DEVILS, being indeed like to the●● great Master, in that they are FALS●-ACCUSERS of the Brethren the children of God. Doubtless Railing and Reviling is not the Language of the Spirit of God, by which they pretend to speak. Alas they know not what spirit they are of. But we know, 'tis not the property of Sheep to bark and by't, but of 
* Phil. 3.2.  Dogs and 
† Act. 20.29  Wolves: And by the names of these hurtful and cruel creatures we find Seducers to be set forth in the Holy Scriptures. When ever therefore in discourses of the Things of Heaven, we hear from any man this Language of Hell, we may well say, 
* As Mat. 26.73.  Surely thou also art one of them; for thy speech bewrayeth thee.  
There are two other Characters by which the Holy Ghost does in a special manner describe these Seducers, which I shall but briefly represent, partly because I have already touched upon them, and partly because they arise from latent Properties, by which we cannot so easily discern them.   

The fourth and fift Mark. Covetousness and Uncleanness.  
SEducers, however pretending Piety and Contempt of the World, do indeed pursue worldly Profits, and secular Advantages. They so manage the matters of Religion as 
† 1 Tim. 6.5  supposing that gain is godliness. They 
* 2 Pet. 2.3.  through COVETOUSNESS, with feigned words, make Merchandise of poor seduced People. They cry out against Covetousness in others, that themselves may pass more unsuspected in the guilt of this secret sin, this spiritual 
† Col. 3.5.  Idolatry. Thus while they condemn others for Covetousness, themselves are condemned by their own Conscience. And therefore was not the conscience of these men cauterised, they would find such Tumults within themselves, as would make them take little delight in troubling others. But these are they who 
* 1 Tim. 4.2  speak lies in hypocrisy, having their consciences seared with a hot Iron. These are indeed the Troublers of Israel, and how fairly soever they carry it, the golden Wedge may be found in their Tents. A heart they have exercised with covetous Practices 
† 2 Pet. 2.14 . This is the Testimony of the Searcher of Hearts, of Truth itself, against which there can be no exception. These are they whom we have but now, by Scripture-Evidences, convicted of cursing the Israel of God, who 
† Judas 11.  run greedily after the Error of Balaam for a REWARD. They are indeed, as they are styled by the Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 2 Tim. 3.2 ,  LOVERS OF SILVER, though Boasters of Saintship; and admirers of Gold, more than followers of Godliness. However they falsely grave upon their Church, HOLINESS TO THE LORD, they can truly write upon their Coin, GOD WITH US.  
Seducers are such also as while they boast of spiritual Liberty, are in Bondage to fleshly lusts. Spiritual Pollution is usually accompanied with corporal Defilement. These filthy Dreamers do defile the Flesh 
† Judas 8. . They are by the Apostle called, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 2 Tim. 3.3 ,  INCONTINENT, (perhaps) for their being carried headlong to Acts of Uncleanness, by their unbrideled 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libidinosum denot at apud Xenoph.  Lusts. For these are they 
* 2 Pet. 2.10  who walk after the Flesh in the Lust of UNCLEANNESS, 
† Judas 4.  turning the grace of God into LASCIVIOUSNESS. Oft while they have Holiness in their mouth, they have an Adulteress in their Eye. So says the Apostle, 
* 2 Pet. 2.14  They have Eyes full of Adultery [or, 
† So the Marg. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an Adulteress] and that cannot cease from sin. Yea, many Seducers are no better than 
* Judas v. 7.  Sodomites.  
Corrupt Opinions are usually accompanied with lewd Practices, with filthy Lives. The Nicholaitans, Carpocratians, Adamites, and several other Heretics, did professedly give themselves over to a lose and libidinous life. Community of Wives was an Article of their Creed, and promiscuous Adulteries were their constant Practice. The Bohemian Adamites, when they desired to satisfy their beastly Lusts, were wont to say, My spirit is waxed hot towards such a woman: To whom he that was the head of the Faction would reply, Go, and replenish the Earth. In all Ages, the Churches (if we may so call them without defiling a Name so sacred) which have been founded and fathered by false-Teachers and Seducers, have been 
† Rev. 18.2  Cages of unclean Birds.  
But it's Time we get out of this filth and mire for fear of defilement. Behold then, for a close of this Characteristical discourse, the fittest Characters, filthy conversation, and fearful conclusion of these vile Apostates, these deluding Dreamers, and self-deceiving Seducers, as represented to us by the Apostle Peter, in his Prophetic Premonition concerning them, which he penned by the conduct of the holy Spirit for a perpetual Caution to the Christian Church. These (says he 
† 2 Pet. 2. 17-22. ) are wells without water, Clouds that are carried with a Tempest, to whom the Mist [or Blackness 
* So Judas v. 13. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] of darkness is reserved for ever. For when they speak great swelling words of Vanity, they allure through the LUSTS of the FLESH, through much WANTONNESS, those that were clean escaped from them who live in ERROR. While they promise them Liberty, they themselves are the servants of Corruption: for of whom a man is overcome, of the same is he brought in Bondage. For if after they have escaped the POLLUTIONS of the world, through the Knowledge of the Lord and Saviour, Jesus Christ, they are again entangled therein, and overcome; the LATTER END is worse with them then the BEGINNING. For it had been better for them not to have known the way of Righteousness, then after ●●ey have known it, to turn from the holy Commandment delivered unto them. But it 〈◊〉 happened unto them according to the true Proverb, The Dog is turned to his own vomit again, and ●he So● that was washed to her wallowing in the mire.  
Thus we have seen the Characters of Seducers, whereby we may know when, according to the Scripture Predictions, they are come amongst us: Come we now to consider in what cases the times are to be accounted evil and perilous, upon the account of the Errors introduced, and false-worship maintained by these overactive Agents of Satan, for the disturbing of the Peace of the Kingdom of Christ, and the promoting of the interests of the Kingdom of darkness in the world.    

The Cases wherein Error and false-Worship make the Times Perilous.  

The first Case. Licentiousness coloured with Liberty of Conscience.  
When Liberty of conscience is pleaded, for an unlimited (or ill-limited) Toleration of irregularities in Opinion and Practice, the Times are justly to be accounted evil and perilous. The CONSCIENCE of man is indeed the COURT of God, but it hath no obliging power but from God's command. No man indeed may command or can compel the conscience. It's subjected solely to the Law and Sovereignty of God. The Will of God, as manifested by the light of Nature, as the Moral Law, or by Divine Revelation, as the commands of the Gospel, is the only Law which lays an Obligation upon the conscience of man, or whereunto a man is purely out of conscience bound to yield obedience. As for the Laws of men, they lay not an Obligation upon the Conscience, neither is any man bound out of conscience to obey them, any further than he is thereunto obliged by the Law of God, by which every humane Ordinance and constitution is ratified, which is founded in a lawful Authority. And therefore says the Scripture; 
† 1 Pet. 2.13, 14.  submit yourselves to every 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Ordinance of man for the Lords sake, whether it be to the King as Supreme; or unto Governors, as unto them that are sent by him for the Punishment of evil Doers, and for the Praise of them that do well. Subjection and obedience than is due to every lawful Magistrate by the Word of God; yea, and every Christian ought out of conscience to yield it to him. 
† Rom. 13.4, 5.  For he is the Minister of God, a revenger to execute wrath upon him that doth evil. Wherefore (says the Apostle) ye must needs be subject not only for wrath [i. e. for fear of punishment] but also for CONSCIENCE sake. Yet is not the conscience herein to be subjected to any Law of man, but only to the Law of God requiring this subjection and obedience to the Civil Magistrate for the preservation of Order and good Government in the world. For as it is the highest degree of Spiritual Tyranny for any to lay the 
* Act. 15.10  Yoke of any humane Laws or Constitutions, whether Civil or Ecclesiastical, upon the Neck of the Consciences of men; so is it no less than the sin of Idolatry for any to subject their Consciences to any such Laws or Constitutions, seeing it is God's Prerogative Royal to be the LORD of the CONSCIENCE. He only can give a Law to bind the heart and conscience, who can discern when that Law is broken or kept, and accordingly give forth a righteous Punishment or a Reward of grace. The Conscience than is not, may not be subjected to the Will of Man, but only to the Law of God, his Will revealed in his Word.  
But now when the Law of God (the only adequate Rule of the Conscience) is declared, his Will is revealed in his Word, it's altogether absurd to imagine that the conscience of man (which in this respect 
† Quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu prout Conservatrix Principlorum, unde oritur Obligatio. , is but the 
* Custos Rotularum  Keeper of God's Court-Rolls) should oblige to any thing that is contrary to it, or should absolve a man from an Obligation to yield obedience thereunto. To plead Liberty of Conscience therefore for the divulging of wicked Opinions contrary to the clear and manifest truths of the Word of God; and for the Practice of gross Impieties, as in decrying the Ordinances and worship of God, commanded in his Word, and the setting up a false worship in the room of it, contrary to the express Rules of the Gospel, this must needs be a sore Evil, and a very great Provocation of the most high God; especially when such wretched men shall be favoured, protected, encouraged, in so unjust a claim to this sinful Liberty, by those that are in Authority or Power, who ought to take care that the Law of God be kept, that they might set a Crown of Praise upon the head of them that do well, and be a 
† Rom. 13 3  Terror to evil Doers, by whom it is violated. When this Liberty is thus granted and used, the times must needs be perilous.  
To plead Liberty of Conscience for an Exemption from any Obligation to the embracement of the Truth revealed, the attendance upon the Ordinances instituted, the discharge of the Duties enjoined in the Word of God, is to break open a wide gap, to all manner of Licentiousness, which is the ready way to pluck the Judgements of God down upon the Land. This is to make the Conscience which is a Court wherein the Laws of God are to be pleaded, to become a Consistory, wherein a man shall be impowered to absolve himself from any of God's Laws, and shall take the freedom to act in all things according to his own Prescriptions. What can be imagined to be more Irrational and Atheistical than this? This must needs be an Inlet to all manner of Abominations. Even they that blaspheme God, pluck the Lord J●sus (as much as in them lies) from the Throne of his Deity, be●y the Holy Ghost in charging the vilest Errors upon the holy Spirit of Truth, trample upon the precious Ordinances of the Gospel and pretend to be above them, revile, reproach, and curse the children of God, and when they have opportunity persecute them to the death, even these will for these wicked Opinions and Practices plead Liberty of Conscience. Intolerable Impudence! Damnable Impiety!  
Now such weeds as these grow apace under the favourable Influences of the higher Planet's. This Liberty once indulged will soon become abundantly fruitful in the worst of Evils. Let this Jubilee (the year of General Release) be but once proclaimed, and the Church of God shall soon feel the sad and woeful effects thereof. Leave every man but to walk in his own way, and we shall soon see the Vineyard of God trodden down, while its continually traversed in a thousand cross and crooked paths. Thus when there was no King in Israel, every one did that which was right in his own eyes 
* Jud. 17.6. and 21.25. . And what was this, but every one might be as wicked and licentious as he list? These were perilous Times in Israel. But when the Bounds of sin are removed, the Banks of the Sea of God's Wrath shall be broken up, and his Judgements shall break forth as mighty Waters upon such sinners. So says the Lord by the Prophet Hosea, 
† Hos. 5.10  The Princes of Judah were like them that remove the bound; therefore I will pour my Wrath upon them like Water.  
Thus when that liberty is contended for which tends to Licentiousness, when Impiety is grown so impudent as to plead for Impunity, the Days are evil, the Times are perilous. But if the Opinion (favoured) be so perilous, the Practice (allowed) must needs be extremely pernicious. If the Seed be so bitter, what fruit can we expect it should bring forth but Gall and Wormwood? This Provocation therefore is capable of a higher Degree, which must needs be productive of the greater Peril; as in the next case.   

The second Case. Protection of Error and false-Worship.  
When Error and False-worship hath as much Countenance and Protection from men in Authority as Truth and the true worship of God, the Times must needs be perilous. When the Harlot hath equal favour with the Queen, and the Stews as strong a guard as the Palace. When Thiefs and Robbers shall be as quietly permitted, and as fully protected in stealing and robbing as the faithful Shepherd in watching his Flock, and painful Labourer in working in the vine-yard. When Madmen shall be suffered to go up and down with naked swords in their hands, to kill and slay all that are not able to resist them. When Plague-sick men shall have freedom to walk the streets; and our Enemies full liberty to impoyson our Springs. When a Guard shall be granted to them that come to throw Baits of Wildfire into the City of God, for the kindling of those fires that cannot be quenched. When men shall be protected in their undermining the foundations of the House of God, and in bringing in their Powder and March to blow it up. When those shall be admitted Stewards of Divine Mysteries, who put Poison into the meat of the King's children, the Times must needs be sad and perilous. When illiterate Mechanics shall be allowed to be public Preachers, who shall confidently vent the grossest Errors for glorious Truths. When those that publicly cast contempt upon the Call of the Ministry, upon that Ordinance of God, which is the only Gospel-way for the Investment of fit persons with Ministerial Authority, ORDINATION shall be suffered to usurp the Ministerial Office, and impudently to challenge the Church's Dowry, merely so violating of her Chastity, or if that fail, for falsely accusing her to be be a Harlot. When so wide a Gap shall be cut out by the Sword into this sacred Function, that Popish Priests and Jesuits, in a Disguise, may enter in, and have as much Countenance and Encouragement as the ablest Orthodox Minister of the Gospel. When a Schismatic shall be the only Chirurgeon allowed to heal the Church's Breaches; and a Wolf shall be set over the Flock of Christ; and the Souls of men shall be committed to the charge of one of the chief Agents of Satan, are not these Days of Danger and Distress, perilous Times?  
When multitudes of discordant opinions, and Diversities of Religion, or ways of worship are tolerated by the Civil Magistrate, in his Dominion, the Church of Christ is turned into a Chaos of Confusion. This indeed was a piece of the Pagan-Policy of the 
* Vid. Dio. Sicul. de Egypt. Reg lib. 11.  Egyptian Kings, for the prevention of whatever Conspiracies might prove prejudicial to their Establishment in their Kingdom. For with what Rigour soever they ruled over the People subjected to their Sceptre, while they kept them at a Distance one from another by Diversities of Religion, they judged there was less danger of their conspiring together, or uniting their strength to cast off the Yoke and Burden laid upon them. For still one Faction would be jealous of another, and so while they were divided by different designs, they could hardly be ever united in one Common Interest. But it must needs go ill with the Church of Christ when such carnal and cursed Policies have place in a Christian Commonwealth. Hereunto therefore we shall oppose what we find in the learned and judicious Casuist Baldwin, upon this Question; 
Num consultum est Conscientiis & saluti publicae, plures quam unam, in bene constituta Republica, admittere Religionem 
† D. Baldwin. de Cas. Conse. l. 2. c. 6. cas. 3. ?  Whether it be consistent with Peace of Conscience & public safety to admit of more than one Religion in a well-constituted Commonwealth?  
Having mentioned the Opinions and Judgement of some others in this matter he thus concludes, 

Idcirco apud omnes in confesso est, Magistratum illum graviter peccare in DEUM & subditos, qui Religiones varias, quas praecavere potuisset, in Republica voluntary admittit, recipit, fovet, aut absque ulla necessitate retinet. Is enim nihil aliud facit, quam quod confusam Dei ignorantiam & Opinionem (quam 
* Lib. 19 de Legibus.  Plato summam omnium rerum publica●um Pestem appellavit) introducit, siquidem omnis humanae Societatis Fundamentum convellit, qui Religioni est noxius.  
Qua propter 
† Lib. 2. de Eunomia.  Tholosanus censuit, Magistratum, si adventitias Religiones admiserit, tanquam Rei publicae eversorem & clancularium Patriae Proditorem, privandum esse Authoritate & Dignitate gubernandi non tantum, sed & si Rex fuerit, Regno ac Ditionibus suis; quae in praedam & Possessionem eorum veniant qui eas illa lue liberaverint, idque per novam constitutionem Friderici Imperatoris fieri adserit.   It is therefore confessed on all Hands, that, that Magistrate does grievously sin against GOD and his Subjects, who voluntarily admits, receives, cherishes, or without any necessity, retains divers Religions in the Commonwealth, which he might have made Provision against. For he does no other than introduce a confused ignorance and opinion of God (which Plato called the chiefest Plague of all Commonwealths) forasmuch as he destroys the foundation of all humane society, who is injurious to Religion.  
Wherefore Tholosanus judged that if a Magistrate should admit of whatsoever Religions should arise, he was proceeded against as an underminer of the Commonwealth, and a privy traitor to his Country, and so not only to be deprived of his Authority and Dignity of governing, but also if he was a King, of his Kingdom and Dominions, which should become a prey and possession to them which should have freed them from such a plague; and this he asserts to be done by a new constitution of the Emperor Frederick.  
This resolve I shall leave to the censure of them that shall peruse it; only this I shall say (& that I conceive upon a sufficient ground) that an Authoritative Allowance and public Protection of diversities of Opinion & Practice, about the Fundamentals of Doctrine and Worship, in the same Religion, is every whit as pernicious as the Toleration of different Religions. For as in the liberty of different Religions, People are in danger to be drawn off from the true Religion to a false, so does the allowance of different opinions and practices about fundamentals, tend to the utter subversion of the true Religion, to the manifest and inevitable Ruin and Destruction of men's precious and immortal souls. The Magistratical Protection then of Errors in Religion, and different ways of Worship, swarving from the rule of the Word of God, must needs speak the times perilous; especially when this LIBERTINISM shall be established by LAW, reckoned amongst the just rights and Privileges of the People of God, and accounted a GLORIOUS LIBERTY. When the Plague is thus far broke out amongst us, we may all write upon our Doors, LORD HAVE MERCY UPON US.   

The third Case: Misusing God's Ministers.  
When men shall mock God's messengers, and abuse his Ambassadors, the times are evil and perilous. This is a sad Symptom of approaching judgements. God is infinite in Patience, but this is a sin so highly provoking, that God can bear no longer, he cannot (I may well say, with Scripture-warrant) withhold his hand from punishing such a people. For 'tis the highest abuse of his richest Mercy, and gracious condescension to the children of men. Shall the Lord send his Messengers with messages of Love; his Ambassadors with Embassies of Peace to a sinning, a provoking People, that deserve to be visited with Judgement and destroyed in his Wrath, and shall those vile sinners dare to affront and abuse them, yea, deal with them as Malefactors, rather than the Lords Ministers; must not this needs provoke the Lord to arm his Justice with vengeance against such a people, and to punish them without Mercy, in the execution of his sorest Judgements? This was the sin which made the state of the Jews desperate and deplorable. This the Lord charges upon them as a higher Provocation than their Idolatries, for which therefore he visited them with remediless punishments. This, this was that sin of the Jews for which God delivered them up into Captivity, and brought an utter destruction upon the City Jerusalem. For thus does the Lords charge stand upon perpetual Record against them in holy Scripture. 
* 2 Chron. 36. 14-20  Moreover all the chief of the Priests, and the People transgressed very much, after all the Abominations of the Heathen, and polluted the House of the LORD, which he had hallowed in Jerusalem. And the LORD God of their Fathers sent to them by his Messengers, rising up betimes 
† That is (saith the Margin) continually & carefully , and sending; because he had compassion on his People, and on his dwelling place. But they MOCKED the MESSENGERS of God, and despised his words, and MISUSED his PROPHETS, until the wrath of the LORD arose against his People, till there was no REMEDY. Therefore he brought upon them the King of the Chaldees, who slew their young men with the sword, in the house of their Sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the House of God great and small, and the Treasures of the House of the LORD, and the Treasures of the King, and of his Princes; all these he brought to Babylon. And they burned the House of God, and broke down the wall of JERUSALEM, and burned all the Palaces thereof with Fire, and destroyed all the goodly Vessels thereof. And them that had escaped from the Sword carried he away to Babylon: where they were servants to him and his sons, until the Reign of the King of Persia. Thus great were the calamities, sore were the Judgements with which God plagued the people of Judah for the contempt, reproach and scorn which they cast upon his Prophets and Messengers, which he sent in his mercy to them.  
Abuse of Ambassadors is a high Crime of State, a barbarous villainy, violating the LAW of NATIONS. Princes are wont to write such Crimes in the Blood of the guilty, unless where an Arm of Power is wanting to wield the Sword of Justice. The contempt and reproach which is cast upon Ambassadors reflects upon the King that sent them. Abuse of the Lords Ambassadors is a high offence, a fearful Crime committed against the LAW of GRACE.. The contempt and reproach cast upon them reflects upon God himself. He that despiseth them, despiseth CHRIST, despiseth GOD 
* Luk. 10.16 . Now it's just with God in this case to call home his Ambassadors, and to denounce WAR against those his 
† Luk. 19.27  ENEMIES which have abused them, or being in place and Power, have suffered the abuse to go unpunished.  
When David thought to show kindness to Hanun, and sent his Ambassadors to comfort him after the Death of his Father, and they were shamefully treated, and villainously abused by him, David raised WAR against him and his people to destroy them 
* 2 Sam. 10 . The Gospel is a Letter of Comfort, which God, the King of Heaven, sends by the hands of his Ambassadors, the Ministers of the Gospel, to poor miserable sinners, involved in manifold sufferings and sorrows upon the Death of their Father, ADAM, with Commission to comfort them; and to this end to invite them to a sumptuous 
† Isa. 25.6  FEAST, richly furnished with the choicest Dainties, which he hath provided for them. But now when these unthankful wretches shall abuse and vilify the Lords Ambassadors, how do ye think will he deal with them? But perhaps you'll think, this is so high a degree of Baseness and Ingratitude, that it's not to be imagined that any men should be found so void of all virtue and humanity as to be guilty of it. Hear then a true Relation from the Lords own mouth, of that Reception which some of these sinners gave the Lords Ambassadors, and of the sad effects and consequents thereof. The first messengers being shamefully repulsed, 
* Mat. 22. 4-7.  Again he sent forth other servants, saying, Tell them which are bidden, Behold I have prepared my Dinner: my Oxen and my Fatlings are killed, and all things are ready: Come unto the 
† Marriage  FEAST, but they made light of it, and went their ways, one to his Farm, another to his Merchandise: and the Remnant took his servants and entreated them spitefully, and slew them. But when the King heard thereof, he was wroth: and he sent forth his ARMIES, and destroyed those MURDERER'S, and burnt up their City. Thus ill do men requite the Lord for his love: thus severely does the Lo●d revenge the reproach and wrong offered to his Servants, the Ministers of the Gospel.  
When the Lord of the Vineyard sends his servants to the Husbandmen, to whom he hath left his Vine-yard, and they abuse them, how will he deal with these Husbandmen? He will miserably destroy those wicked men, and will let out his Vineyard unto other Husbandmen, which shall render him the fruits in their Season 
* See Mat. 21. 33-14 . For this sin, after the return of the rebellious Jews from the Babylonish Captivity, wherewith God had severely scourged them, for full 
† 2 Chro, 34.21.  threescore and ten years, for this sin, did the Lord utterly and finally destroy the City Jerusalem, and lay the whole land desolate. Hear the Lord Jesus Christ for this making that most pathetical Lamentation over this rebellious City, and foretelling its ruin. O Jerusalem, Jerusalem (says he 
* Mat. 23.37, 38, 39 ) thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a Hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you desolate. For I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord.  
When King Philip had besieged Athens, and put the City into much distress, he promised to raise his siege, if they would give him in hostage ten of the ablest Athenian Orators. But Demosthenes to divert the Athenians from answering his desire by closing in with this Overture, made use of this Apologue. The Wolves (said he) desired a League with the Shepherds, upon this condition that the cause of their strife might be taken away, which was the Shepherd's Mastiffs. This granted, and the sheep deprived of their Guard, the ravenous Wolves feasted their cruel hunger, and satisfied their thirst of blood at the shepherd's cost, by a fearless preying upon the poor slaughtered sheep. Just thus (said he) would Philip deal with you, if once you should yield to deliver unto him your vigilant Watchmen, your faithful Orators. Alas, we are taught by a more certain Oracle, that if the Shepherds be smitten, the sheep must needs be scattered 
† Zec. 13.7 . Nahash the Ammonite would make a Covenant of Peace, with the men of Jabesh-Gilead upon no other terms then these; that he might thrust out all their right eyes, and lay it for a reproach upon all Israel 
* 1 Sam. 11 1, 2 . If those persons, that wicked Generation of men, that will never be satisfied with any Propositions of Peace, unless the Seers may be put out of their Places, the Priests (as they reproachfully call them) may be cast out of their Possessions, well may it be laid as a lasting REPROACH upon our English ISRAEL. If such persons as these shall have liberty to plead against the Pastors of the Church, the Shepherds of the Lords Flock, shall we not judge these to be perilous Times? What then shall we say to these things? 
† 2 Thes. 3.1, 2  Finally, Brethren, pray for us that the Word of the Lord may have free course, and be glorified, even as [yet] it is with you: and that we may be delivered from [such absurd 
* Marg. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] unreasonable and wicked men,   

The fourth Case. Contempt of God's Ordinances Countenanced.  
WHen men under the Countenance and Protection of the higher Powers can securely cast contempt upon the Ordinances and worship of the most high God, the days must needs be evil, the Times perilous. If when the Ministers of the Gospel are despised, Iniquity does abound, surely when the Ordinances of God, the very means of grace, are contemned, sin must needs superabound. And superabounding sin, will certainly at length bring the overflowing scourge. When the Beasts of the Field shall defile the Waters of the Sanctuary; and the filthy swine shall trample down the green Pastures, wherein the shepherds of Israel are wont to feed their Flocks. When the Courts of the Lord shall be covered with the Filth of Reproach; and the Gold of the Sanctuary shall be trampled under feet. When men shall cast dirt into the Galleries of the great King; and disgrace the Throne of his glory. When men shall vilify the Lords Tabernacles, and spit in the face of the Beauties of Holiness. When men shall cast stones at the Windows of the Sanctuary, by which the Sun of Righteousness sheds forth his beams of light upon the children of Zion. When men shall cut in two those golden Pipes, by which the Waters of Life are conveyed from the Wells of Salvation, for the refreshment of the City of God. When men presume to act these Impieties, and are therein countenanced by the higher Powers, the Times are sad and perilous.  
Contempt of God's holy Ordinances is a very provoking sin. 'Twas a high charge against Judah, 
† Eze. 22.8  Thou hast despised my Holy things, and hast profaned my Sabbaths. To cast reproach upon Divine institutions, is to blaspheme the Name of God. So sore an evil must needs make sad Times. Of this does the Psalmist complain, and expostulate with God. O God (says he 
* Ps. 74.10 ) how long shall the adversary reproach? shall the enemy blaspheme thy Name for ever? He reproaches Caesar that vilifies the coin that bears his Image and Superscription. The Ordinances of the Gospel are that Gold of Zion which bears the Royal stamp. When men shall reject this Gold and call it Dross, surely 
† Jer. 6.30  Reprobate silver shall men call them, because the LORD hath rejected them.  
The days are evil, when vile sinners (who yet account themselves the only Saints) shall contemptuously trample upon the precious Ordinances of Jesus Christ. When those blessed Gospel-Ordinances of INFANT-BAPTISME, by which only the children of Believers are admitted into the Church, and Sacramentally washed from their sins in the blood of their Saviour; ORDINATION OF MINISTERS, by which only fit persons are authorised to preach the Gospel, and dispense the Seals of the Covenant; SINGING OF PSALMS, wherein the Church on earth becomes a lively Image of Heaven, and the Saints of God have a kind of Pre-possession of Paradise; when these blessed Ordinances (I say) shall be slighted, vilified, contemned by a company of hypocritical Professors, who have taken up a show of Religion only to delude men, and dishonour God, the times must needs be perilous; especially when such ungodly Ones shall be protected and promoted by the higher Powers, by whom they ought rather to be punished for their Irreligion and Profaneness in their open contempt of God, his Authority, Worship and Honour in these his holy institutions. Yea, when they shall be countenanced, not only in the contempt of these Divine Institutions, but also in the Introduction of sundry humane Inventions, instead of these and other Ordinances of God, to the utter exclusion of God's true Worship, and the setting up of a false worship, founded in their own Will, in the World. As when they shall introduce into their Schismatical Societies, falsely called Christian Congregations, the REBAPTISATION OF BELIEVERS, which is nothing else but an actual Renunciation of their former Baptism, and so consequently of the Covenant of their God, and a 
† Heb. 10.29  counting of the blood of the Covenant wherewith they were sanctified, an unholy thing: Horrid Impiety! Also, the constant PREACHING OF GIFTED BRETHREN, who are so fare from being called to the work of the Ministry, that they wickedly scoff at the only Gospel-Call thereunto, Ministerial Ordination; yea, which is yet worse, when these proud Intruders, presumptuous Usurpers of the Ministerial Office, shall be accounted the only Gospel-Ministers, such as will preach the Gospel freely to poor Creatures. This is a very sore evil; for as much as under this pretence of exercising their GIFTS, the vilest Heretics in the world, shall have an opportunity of poisoning the people of God with their damnable Doctrines, by public preaching in the open Assemblies. Horrid stratagem of Hell, for the subversion of souls! Moreover, when BREAKING OF BREAD by the pretended Pastors of Churches, shall be introduced in stead of the Supper of the Lord, which is indeed no better than a mock-Sacrament, being administered by them that are no Ministers of the Gospel, and so have no authority at all to administer any of the Ordinances of God. For if the changing of the Bread and Wine in the Sacrament of the Lords Supper from a common and ordinary to a sacred Sacramental Use, be an act of Ministerial Authority, as doubtless it is, than this their breaking of Bread is no better than a mocking of God in an Apish imitation of the sacred actions of one of his holy Ordinances. So when instead of singing of Psalms, they shall introduce into their Assemblies the singing of silly HYMNS, of vulgar Composure, which whether for Rhyme or Reason, are not much to be preferred before those which the common Ballad-mongers sing in the streets under the Name of Godly Ballads. When Gods holy Ordinances shall be contemned, and these fearful Corruptions in his worship and service shall be introduced and allowed, needs must the Times be extremely evil and perilous.  
Yea, when a wicked Generation of men shall be suffered, with Impunity, to cast Contempt upon all the Ordinances of God's Worship; to vilify and reproach the Assemblies of the Saints, calling them the Synagogues of Satan, with many more vile reproaches, which I think not meet to mention; what shall we think, are not the Day's evil, the Times perilous? When those shall be countenanced, honoured, advanced in the State, being set in Places of Power and Trust, who do what they can to cast an Odium upon the Ordinances of the Gospel, are not the days evil, the Times perilous? These sacred Ordinances are the paths of Christ wherein he walks amongst his People, and hereby do men 
* Ps. 79.51  reproach the footsteps of Gods anointed. Hereby do vile persons cast dirt at the Chariots of the King of glory. Hereby is the Lord continually provoked to departed from such a people, and therefore the days which are defiled with these Abominations must needs be perilous Times.   

The fift Case. Sinners Sedulity and Sloth in Saints.  
When the spirit of Error and Profaneness prevails more and more in the World, and the Spirit of Prayer and Zeal for truth and holiness decays more and more in the Church, the Days are evil, the Times perilous. When false Fires appear, and the Fire of the Altar goes out, sure God is departing from his Temple. When the Locusts and Caterpillars swarm in the Fields, and the Frogs croak in every corner of the House, the Judgement of God is already upon the Land. When 
† 2 Tim. 3.6, 7  silly women are led captive in Troops by subtle Deceivers, and soul-deluding Seducers 
* 2 Pet. 2.2  draw many Disciples after them, the last Days, which we are told shall be perilous Times, are come upon us. Activity of bad men, in carrying on their wicked Designs, and lukewarmness in good men, in promoting the Cause and Interest of Christ, is a sad Symptom of some sore evil at hand. When few are zealous for Truth and Righteousness, & multitudes are zealous for Error and Impunity in the contempt of God's holy worship, we may justly fear God will shortly bring some fearful judgement on the Land. When 
† Mat. 24.12  Iniquity abounds, and the love of many waxes cold, the Winter is come, and storms must be expected. When the Spirit of Prayer departs, the Spirit of Judgement comes in the room of it. When the Wind ceases, presently the Rain falls. When the hands of Moses fall down in Prayer, and Amalek prevails in battle, we must needs expect it should go ill with Israel.  
When Christians are fallen from their 
* Rev. 2.4  first Love, and Professors are grown 
† Rev. 3.16  Lukewarm in Religion; yea, and many are become Keycold in the Cause of Christ, whilst others are very forward and zealous to promote the Honour and Adoration of the Deified IMAGES of their own Fancies, they must needs be perilous Times. ZEAL is the Pulse of the Church, as JUSTICE is of the Commonwealth. Now a wise Physician by feeling the Pulse may judge of the state of the Patient. If it be violent and irregular, the body is inflamed and in a great distemper; if it be very weak, slow, remiss, and much interrupted, it is a sad Symptom of approaching Death. Apostasy in Religion is a forerunner of Ruin and Destruction to such a particular Church and People 
* Jer. 8.5, 15 . lukewarmness in Religion is a loathed temper. I know thy Works (says the Lord of the Church of Laodicea 
† Rev. 3.15, 16.  too true a Pattern of the Church of England) that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art Lukewarm, and neither cold nor hot, I will spew thee out of my mouth.  
In these cases all good Christians have cause to bewail the sad condition of the Church of Christ.     

The ninth Symptom. Divisions in the Church, and Union of her Adversaries.  
THe children of the Church have experience of perilous Times, When the Professors of the true Religion are divided, and the professed enemies thereof are united. When the Canaanites are combined against the Israelites, and the Israelites are divided amongst themselves, needs must they be distressed by their Enemies. When Idolatrous Nations join in Confederacy against the People that profess the true Religion, their State must needs be dangerous. Of this does the Psalmist complain as speaking the sad state of the People of God, and therefore he makes his earnest suit to God for redress, saying; 
* Psal. 83. 1-8.  Keep not thou silence, O God: hold not thy Peace, and be not still, O God. For, lo! thine Enemies make a tumult: and they that hate thee have lift up the head. They have taken crafty COUNSEL against thy People, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a Nation: that the name of Israel may be no more in remembrance. For they have consulted together with one CONSENT: they are CONFEDERATE against thee. The Tabernacles of Edom, and the Ishmaelites: of Moab and the Hagarens. Gebal, and Ammon, and Amalek, the Philistines with the Inhabitants of Tyre. Ashur also is joined with them: they have helped the children of Lot. Needs must those be perilous Times with the People of Israel, when as a small Flock of sheep, they were surrounded with so many troops of Wolves, Lions and Bears, thirsting after their blood, and ready to tear them in pieces and devour them.  
When, in the Days of Jehoshaphat 
† 2 Chr. 20 , Moab, and Ammon, and mount Seir conspired against Israel, and came up against Jehoshaphat to battle, both he and all the people of the Land were struck with fear in the apprehensions of their great danger. And well might they fear, when three Nations had armed themselves against that People, that had provoked the Lord by their sins to give them up into their Enemy's hands. But behold a strange turn of Providence, which affords a further illustration to the matter in hand. These three great Armies, by a wonderful stratagem of the Divine Providence were divided one against another, and so now their great strength became the cause of their weakness and destruction; for even without any stroke struck by Israel, they themselves destroyed one another, insomuch that when Israel came against them, they had none to encounter with but the 
* v. 24.  dead Bodies of the slain, which were fallen to the earth, and none escaped. Thus as their Conjunction was their strength, their Division became their overthrow.  
Sad Divisions and bitter Contentions amongst Christians, do not only make them a scorn and Derision to their enemies, but also expose them to the danger of an utter Destruction. Such Christians as (like Cranes) fight amongst themselves, do easily become a prey to others. Their enemies (like Eagles and Vultures) will hasten to their Overthrow. Thus did the Roman eagle's prey upon the miserable Jews, conflicting together in Civil Dissensions, until the streets of Jerusalem ran down with blood, and the Body of the City became as a bloody 
† Mat. 24.28  CARCASE. For before the final devastation of that renowned City, it was divided (as Josephus relates) into a threefold Faction, which under the Conduct of John, Simon and Eleazar, cruelly contested one with another; and that bloody Generation, called the Zealots (of whom we have formerly spoken) adhering, as occasion served, to each party, ceased not to foment this cruel Dissension, and to enrage the heat of this burning Fever in the heart of the holy City, which could never be cured without the shedding of abundance of Blood, and the loss of many thousand lives. And when the Body of the City was miserably torn with these Dissensions within, and in continual danger of the Romans Invasion from without, methinks that Pathetical Representation which the Historian makes of their miserable condition, with the weeping wishes of the woeful inhabitants, is enough to fetch Tears from the eyes of any that shall but seriously mind it. For, says he 
† Joseph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The City being assaulted on every side by treacherous conspirators, and a rabble multitude of unneighbourly Neighbours in the outparts thereof, the People in the midst, like to some great body, were cruelly rend and torn. But the ancient men and the women being utterly at a loss which way to escape such pressing calamities, wished for the Romans, hoping that a foreign War might give them some releasement from the bleeding miseries of these intestine Broils. Thus the afflicted Patient wishes, sends for the Chirurgeon to make an Incision into his Body, and draw away the blood from his Veins, for the cooling of the boiling heat which he feels in his heart. But sad is the state of that people who are in more danger, in more fear of their own bloody Brethren, then of the most enraged Enemies. But alas when the Romans furiously came against them, how easily did a divided self-destroying people become a prey to their cruel enemies, who slew with the sword about eleven hundred thousand of them, utterly destroyed that famous City, and that glorious Temple, which was justly renowned throughout the whole World.  
A great River, whose water runs in one channel, is not easily fordable: but cut it into lesser streams and Rivulets (as Cyrus did Euphrates when he assaulted Babylon) and it may be easily passed over. Thus Sedition in a state facilitates the way to its Destruction. And, the matter of Sedition (says the Lord Verulam 
† Bacon, in Essays, c. 15 ) is of two kinds; much Roverty, and much discontentment. It is certain (says he) so many overthrown estates, so many Votes for Troubles. When a Fire is kindled amongst old broken Houses, it burns most violently and irresistibly. When men are grown desperate, the times must needs be dangerous. Now, the Causes and motions of Seditions (says the same Author) are Innovation in Religion; Taxes; Alteration of Laws and Customs; Breaking of Privileges; general Oppression; Advancement of unworthy Persons; Strangers; Dearths; Disbanded Soldiers; Factions grown desperate; and whatsoever in offending People, joineth and knitteth them in a common Cause. These things carry in them so much light and evidence for their own truth and certainty, and that sufficiently confirmed by many sad experiences, that when we see this Matter, these Motives of Sedition, we need not doubt to say, the Times are perilous.  
It's most certain, that Union is the Stength, Division the Weakness of any People. This the Wise Father taught his children, when he gave them a bundle of Rods to break, which they were not able to do when bound together, but easily snapped them in sunder when severed, and singly delivered unto them. Union is the Principle of Self-preservation, but Division tends to Self-destruction.  

Nostine igitur, quod omne quod est; tam diu manere atqu● subsistere, quam diu sit unum: sed interire atque dissolvi pariter, quando unum esse desierit 
* Bo●t. de Consol. l. 4 ?  Dost thou not know then (says Boetius) that every thing that is, does so long abide and subsist as it continues to be ONE; but when once it ceases to be one, then is it dissolved and comes to nothing? A house well compact will stand in a storm, but when the Building is disjointed, an easy push will throw it down, and one part of it serves as an instrument to break the other in pieces, and is itself broken in breaking. And therefore, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Arist. Polit. .  Perilous are Breaches amongst Brethren: when this is the Epidemical disease of a Nation, it speaks the times to be perilous.  
Union of the Inhabitants, is a Nations strength and glory: but Dissensions weaken its Strength, slain its Glory, and presage its Ruin. Union of the Inhabitants is a brazen Wall of Defence round about a Nation, to keep its enemies out; but Division opens an hundred Gates for them to enter in. It's easy to subdue that Nation, which takes the only way to destroy itself. But now, 
Nulla, quamvis sit minima Natio, cito potest ab Adversariis deleri, nisi propriis simultatibus seipsam confecerit 
* Veget. l. 3 .  No Nation, be it never so small, can be suddenly destroyed by its Adversaries, unless it dispatch itself by its own discords and dissensions. But when a Nation shall by sundry Factions and frequent Seditions tear in pieces its own bowels, it may soon be crushed and quelled by a Foreign Force.  
When two great Nations professed enemies to the true Christian Religion are combined in a League of Amity, and one small Nation professing the Christian Religion, is divided within itself into almost a thousand fragments, by a multitude of discordant Sects, and many of them are already inflamed after War and Blood, and can hardly forbear some bloody Attempts, for the tearing in pieces of their fellow-Members of the same Nation, and a great number of them are the close Friends to the open Enemy, and are continually blowing up the sparks of Dissension, for the kindling of the Fire of War in the whole Kingdom, are not such a People in a dangerous state, and are we not to account such days to be perilous Times? For, When Discords, and Quarrels, and Factions are carried openly and audaciously (as that learned Statesman 
† ●acon, in Essays, c. 15 , before mentioned, well observes) it is a sign the reverence of Government is lost. And Reverence (says he) is that wherewith Princes are girt from God. When this Girdle is once loosed, the Garment will easily be plucked off, the Government will soon be dissolved. And yet mo●e easily, when it is not only lose, but rend, with these Civil Dissensions. Divisions have produced great Alterations, accompanied with many woeful- Effects, in the most potent Kingdoms on Earth, the mightiest Monarchies of the World. The Divisions amongst the Trojans (as a 
* D. Featly.  Modern Divine well observes) brought in the Grecians; the Divisions amongst the Grecians, brought in Philip; The Divisions of the Assyrian Mona 〈◊〉 b●●ught in the Persian; of the Persian, 〈…〉 Macedonian; of the Macedonian 〈◊〉 the Roman; of the Roman, brought in the Turk: last (says he) the Divisions am●●g the Britan's of this Nation, brought in fi●st the Saxons, than the Danes, and last of all the Normans; and who shall come next, invited by our Civil Distractions, God knows.  
Our Saviour whose Testimony is truth itself, plainly tells us, 
† Mark 3.24, 25.  If a Kingdom be divided against itself, that Kingdom cannot stand: And if a House be divided against itself, that House cannot stand. Does not nature itself teach as much? Is it not a Divine Harmony which hath tuned the world into such a beautiful Frame, and makes the Sun, Moon, and Stars keep such a regular Dance? Are not Kingdoms, Cities, Houses then most happy, when they do not, by the noise of their tumults, deprive themselves of the sweet pleasure of this Heavenly Music? When PEACE that Bird of Paradise, sits and sings in the Land, do not we presently see a flowery Spring of all desirable earthly Felicities? And when by our kind usage we invite her to our Bosoms, does she not presently still our tumultuous Thoughts, put our affections into a delicious Dance, and heighten our heart's gladness to a kind of ravishment and sweet excess, by her Angellick Notes; yea, does she not tune all our Voices to sing in Consort, this short and sweet Ditty?  

Nulla salus BELLO: PACEM te poscimus omnes 
* Aen. 11. .  No safety lies in War: For PEACE we all declare. Or rather that which the Angels sang at the Birth of the Prince of Peace, when the Temple of Janus was shut, and Wars were all hushed in the World 
† Cuncta atque continua totius generis Humani aut Pax fuit, aut Pactio. Flor. Hist. l. 4. ;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Glory to God in the highest, and on earth PEACE, good Will towards men 
* Luk. 2.14 . Welcome dear Peace, come from the Bosom of Heaven to pour Balsam into our bleeding Wounds, and heal our cruel Contentions on Earth.  
And well may PEACE be welcome to us. For, says the Orator, 
Nomen PACIS dulce est, & ipsa res salutaris. PAX est tranquilla libertas. Nam nec privatos focos, nec publicas Leges, nec Libertatis Jura chata habere potest, quem Discordia, quem caedes Civium, quem Bellum civile delectat: eumque ex numero hominum ejiciendum, ex finibus humanae Naturae exterminandum puto 
† Cic. in Philip. .  The very Name of PEACE drops sweetness, and the Thing itself is Health, Safety, Happiness. PEACE is a Tranquillity in the Fruition of Liberty. And therefore he neither tenders the welfare of his private Family, nor the public interests of Laws or Liberties who delights in Discords, the slaughter of Citizens, and Civil War; and therefore (says he) I think him fit to be banished the Bounds of Humane Nature, and not to be reckoned in the number of men. Surely if sacred HARMONY should lay aside her Harp, by which she composes so many discordant Natures into, an amiable and well-agreeing Order, the whole Creation would presently fall into a fiery Contention, and so all the Beauties of this rare Building would be stained with the Blood of the warring Creatures, until the whole Fabric, weakened and wasted with these Flames and Wars, would suddenly sink down into the first Chaos of Confusion. And if once DISCORD should draw her sword, and with her Forces and Followers, Wrath, Cruelty, Revenge, Malice, Murders, Massacres, Fears, Fury, Horror, and the rest of her ragged regiment, march forth into the world to war against miserable mankind; and if once, according to her wont success in all her wars, she should come to domineer over Kingdoms, Cities, Families, they would soon become so many miserable Maps of Confusion, and Stages of Blood. HAPPINESS would presently take Wing and fly from them, when once DISCORD should come to reign amongst them.  

Neque enim Civitas in Seditione potest esse: beata, nec in Discordia Dominorum Dominus 
* Cicer. l. 1 de fin. Bon. & Mal. .  For no City can be Happy that is the Seat of Sedition, nor will Happiness dwell in that House which is the habitation of Strife, the very Governors whereof are under the Dominion of Discord. When therefore Peace, Love, Unity departs from a Nation or Church, and Strife, Hatred, Division succeeds in the the room, and regency thereof, that people must needs have experience of perilous times.  
For surely when we see in the same Land, Church against Church, Altar against Altar, Pulpit against Pulpit, People against People, it's a sad Symptom of the Ruin and Destruction of that Land. For Division brings Confusion, and Confusion brings Destruction. And when the Sheep turn head and strike at one another, it's a sign a storm is at hand 
† Plin. Nat. Hist. l. 11. c. 17. . They that are thus wanton while the winds are still, will find their state woeful when the storm is come For, 
Discordiarum fraternarum horrendi even●us; fratres ipsos, stir●emque suam, domos, regna, funda everterunt 
* Livy, dec. 1. l. 3.   Discords amongst Brethren have produced dreadful effects: hereby have they destroyed themselves and their Families, both Root and Branch; yea, Houses, Kingdoms, Foundations have been overturned by them. Thus terrible are the storms of Civil Dissensions, which break forth upon a Church or Nation, when once the sacred bands of brotherly love, wherewith they were bound up and held under Restraint, are broken. God whose holy and gracious Presence makes his Church happy and glorious, is a God of Peace and Love, and he requires all his children to live together in Love and Peace, that he may dwell amongst them. So says the Apostle to the Corinthians; 
† 2 Cor. 13 11  Be perfect, be of good comfort, be of one Mind, live in Peace; and the God of Love and Peace shall be with you. But when the People of God do by their continual Jarrings banish these excellent Virtues (which as Doves when they hear a noise, fly out of their House) they provoke God to departed from them, and by his Departure at once to despoil them of all Happiness. When the Bees fight in the Hive, the King flies away and leaves them, after which (as Naturalists observe) they never prosper. If for the Contentions of Christians Christ should forsake his Church, we must needs be in a most miserable condition.  
Thus we see how sad the state of a Church or Nation is, which is shaken and shattered with Civil Dissensions. But the state of such a divided people is yet more sad, when the enemies seeing them thus weakened by Division, do strengthen themselves against them by Confederacy and combination. For as that great Historian observes; 
Per Discordias Civiles externi tollunt animos 
* Livy, d. 1. l. 3. .  Civil Dissensions animate Foreign Foes to a hostile Invasion. It's the Devil's maxim in the Church, and a principle of Machiavillian Policy in the State;  

Divide & Impera.  Rend and Rule; Divide a People into Fractions, and then they are easily subdued by a foreign Power, who are already weakened by their own Divisions. Woe be to the godly, when they are divided amongst themselves, and the wicked are combined against them. When Herod and Pilate (who before were at enmity between themselves 
† Luk. 23.12 ) were made Friends, Christ was soon after condemned and crucified. Certainly for the Divisions of Brethren there is cause of great Thoughts, great search of Heart; and the Combinations of the Church's Enemies are by all good Christians to be resented as the sad Symptoms of perilous Times.   

The tenth Symptom. Security in a State of Uncertainty.  
THe Times are then least free from peril, When there is a general Security upon the Spirits of men without any regular settlement of Church or State. When all things are much out of Order, and yet all sorts of men sit down secure in their present state and condition. When notwithstanding the great changes wrought by the Divine Providence in the world, men are generally so secure as if they had never seen, or were sure they never should see any change. Strange it is that a ship newly tossed with a Tempest, and very lately like to have been swallowed up by the Seas, should sail securely among the yet unquiet Waves, when the cloudy heavens threaten a new storm. Though the storm be past, it's no wisdom while men are yet at sea, to be secure in a Calm. Men are oft in most Danger when they are in least fear of Danger. Do not your Mariners observe, that the greatest Calm is oft the Forerunner of the greatest Storm? And have not the most dangerous Earthquakes come unawares, after a still and quiet season, and suddenly swallowed up men and beasts, Houses and Cities? however, security, especially in an unsettled state of things, is a Symptom of great Danger, a Prognostic of perilous Times. How easily may a sleeping man be slain, as Alexander slew him whom he found asleep on the watch, and well he deserved so sudden a Death, who was so secure in a Time of Danger.  
Strange it is that men should sit still in a mindless security, notwithstanding the great mutations, unexpected emergencies, various turn of the wheels of the Divine Providence, which call aloud upon them to mind what great works God is doing in the world, and to meet him by Repentance, lest he should suddenly destroy them in his wrath. Strange it is that men should be secure, when contrary winds blow hard upon the great Sea of the world, and the mighty Waves dash themselves in pieces one against another. When twins do strangely struggle together in the teeming womb of Time, and Providences seem to carry in them Contradictions, to the beholder's eye. When the Times are such as that which the Father describes, if we take his Observations in a Political sense. For says he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Greg. Naz. Orat. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  This Time is full of Contrarieties, of Births and Deaths, of the flourishing and plucking up of Plants, of curing and killing, of building up and breaking down of Houses, of weeping and laughing, of mourning and dancing. Now when the Times are such, that the Rise of some, is the Fall of others; the Glory of some, is the Disgrace of others; the Joy of some, is the Grief of others; is it not strange that men should be secure? Yea, when the Rising of a few, shall be the Ruining of many; the Enriching of a few, shall be the Undoing of many; and the Rejoicing of a few, shall cause the Lamenting of many; are not the Times perilous, and is it not strange that men can be secure? When the Strong shall be made Weak, and the Rich shall become Poor, and the Honourable shall be esteemed Base; while those that were poor, and weak, and base, shall become Rich, and Strong, and great in the World, are not the Times perilous? May we not then say, 
† 1 Cor. 10 12  Let him that thinketh he standeth, take heed lest he fall? Is it not strange that at such a Time men can be secure? But than does Security much increase the Danger, and make the Times the more perilous.  
How oft have great Armies and Cities living in security, been suddenly surprised and destroyed by a small handful of men! Thus Gideon with three hundred men, weary, hungry and faint, went up against the two Kings of Midian, Zebah and Zalmunna, and their Hosts, about fifteen thousand men, and vanquished them, and took the two King's prisoners: Thus they discomfited the whole Host; for it's said, The Host was secure 
* Judg. 8.11, 12. .  
Thus when the Danites spies came to Laish, and saw the People that were therein, how they dwelled careless, after the manner of the Zidonians, quiet and secure, and there was no Magistrate in the Land, that might put them to shame in any thing 
† Judg. 18 7 ; they made the Report hereof to their brethren that sent them, and encouraged them to attempt the Invasion of them, saying, Arise, that we may go up against them: for we have seen the Land, and behold it is very good: and are ye still? Be not slothful to go, and to enter to possess the Land. When ye go, ye shall come unto a People secure, and to a large Land: for the Lord hath given it into your hands: a Place where there is no want of any thing that is in the Earth 
* Judg. 18 9, 10. . So six hundred men of the Danites took to them their Arms, and came unto Laish, unto a People that were at quiet and secure: and they smote them with the Edge of the Sword, and burned the City with Fire 
† Judg. 18 11, 27. , and so they took their Land unto themselves for an Inheritance. Thus security exposes men naked to Danger, and opens a wide door to destruction. For when they shall say, Peace and Safety: then sudden Destruction cometh upon them, as travail upon a woman with Child, and they shall not escape 
* 1 Thes. 5.3 . And therefore says the Lord, Woe to them that are 
† So the Marg. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  SECURE in Zion, and trust in the mountain of Samaria, which are named chief of the Nations, to whom the House of Israel came: [as to places of Worship, Seats of Justice, Courts of their Kings.] Pass ye unto Calneh, and see; and from thence go ye unto Hemath the great; then go down to Gath of the Philistines: [all of them once great and mighty Cities, but now for their sins, destroyed and ruined: so that whatever they sometimes were, behold them now and see] be they better than these Kingdoms [of Judah and Israel?] or their Border greater than your Border? ye that [in your carnal security] put far away the Evil Day, [the Day wherein God will call you to account for all your miscarriages, and severely punish you for all your provocations, though you now (that you may the more securely continue in your sins) put the Thoughts thereof far from you] and cause the Seat of Violence to come near 
* Amos 6.1, 2, 3. . That is, says Diodate, You Chieftains, who put away far from you all thought and fear of God's Judgements, and in the mean while join with, and draw near to Public Tyranny; as if sins and their punishments could go the one without the other. But God's Judgements will for certain at length surprise secure sinners.  
The Danger must needs be great when men live secure in the guilt of those sins and Provocations, whereby they have made God himself to become their Enemy. When men presume of safety, merely because they prosper in their sins; and are settled on their Lees, because they are not yet emptied from vessel to vessel, in the execution of the Lords Judgements; that think with themselves because God hath hitherto let them alone, he will neither meddle nor make, in any thing that concerns them. Dreadful is the day of the Lords Wrath, which is at hand, when he will narrowly search out these secure sinners, and severely punish them for all their Provocations. For says the Lord, 
† Am. 1.12— 18  It shall come to pass at that time [which is prefixed for their punishment] that I will search Jerusalem with Candles, and punish the men that are settled on their Lees; that say in their heart, The LORD will not do good, neither will he do evil. Therefore their Goods shall become a Booty, and their Houses a Desolation: they shall also build Houses, but not inhabit them; and they shall plant Vineyards, but not drink the Wine thereof. The GREAT DAY of the LORD is near, and hasteth greatly, even the Voice of the DAY of the LORD: the mighty man shall cry there bitterly. That Day is a DAY of WRATH, a Day of trouble and distress, a Day of Wastness and Desolation, a Day of Darkness and Gloominess, a Day of Clouds and thick Darkness, a Day of the Trumpet and Alarm against the fenced Cities, and against the high Towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD, and their Blood shall be poured out as Dust, and their Flesh as the Dung. Neither their SILVER nor their GOLD shall be able to deliver them in the day of the LORDS WRATH, but the whole Land shall he devoured by the fire of his Jealousy: for he shall make a speedy Riddance of all them that dwell in the Land. Thus presumptuous and secure sinners may at length pluck down dreadful Judgements both upon themselves and the whole Land. When such sinners are to be found in Zion, the Times must needs be perilous.  
Before the persecution in Bohemia, the Churches there having had a long continued calm of Peace, in the plentiful enjoyment of the Gospel and means of grace, men began to grow extreme lose in their Lives, and very secure in their sins, though they were guilty of many and great Provocations, insomuch as many pious and prudent men began to presage that some horrible storm would suddenly arise, and some fearful tempest would fall upon them: And the Event answered the Expectation.  
Now how perilous are those Times, wherein the Judgements of God are ready every moment to fall upon the Heads of a secure People! When every man minds his own private concernments, and little regards the Public; when no man duly lays to heart the sins of the Times, or mourns for those Abominations whereby the Lord is provoked to destroy the Land; when no man 
* See Isa. 64.6, 7.  stirs up himself to take hold on the LORD, and call upon his holy Name; When Gods own people do not so take notice of the 
† Psal. 28.5. Isa. 5.12.  Operation of his hands, do not so seriously mind his Providential Dispensations, and lay to heart the distracted condition of his Church, as they ought; when there is not that watchfulness, that care and zeal for the cause of Christ, that frequency and seriousness in seeking of God that there ought to be; but an universal slumber and security is fallen upon the children of men, it's a sad Symptom of perilous Times.  
Thus I have given you the Symptoms of perilous Times, and have now completed the Number I intended; But I shall add one more by way of Corollary and Conclusion, which carries in it a respect to all the rest,   

The last (but not least) Symptom. The Peril of Plaindealing.  
THe Times are then perilous, When it's a perilous thing for a man to lay down the Symptoms of perilous Times. They are the sins of men that make the Times perilous, and thence must we draw the Symptoms of perilous Times. Now the more obdurate men are in their sins, the more Impatient they are of reproofs, the more enraged they are at their Reprover, hating him for telling them the Truth, and persecuting him for warning them of the wrath to come, the more perilous are the times. Thus when the wicked and rebellious Jews were faithfully reproved by Stephen, for those fearful sins whereof their own consciences told them they were deeply guilty; as when he plainly told them to their faces, that however they would be thought the only people of God, they were no better than Persecutors and Murderers, persecutors of the best of men, Murderers of the Son of God; they were cut to the heart, and gnashed upon him with their teeth, and stoned him with stones to death 
* Acts 7.52 54, 59 . And who knows not that these were perilous Times to the People of God?  
Yea, these are perilous Times both to the Reprover, and to the Reproved: the one is in danger of Persecution from men; the other is in Danger of Destruction from God. Of such Times does the Lord speak by the Prophet Amos, saying; 
† Am. 5.10  they hate him that rebuketh in the Gate [the place of Public Conventions, where wisdom cryeth to the simple 
* Pro. 1.21 ] and they abhor him that speaketh uprightly, [not dealing deceitfully with them in the matters of the greatest concernment.] But what follows hereupon? Forasmuch therefore (saith the Lord 
† v. 11, 12, 13 ) as your treading is upon the Poor, and ye take from him burdens of Wheat, ye have built Houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant Vineyards, but ye shall not drink Wine of them. For I know your manifold transgressions, and your mighty sins: they afflict the just, they take a Bribe, and they turn aside the poor in the Gate from their Right. Therefore the Prudent shall keep 
* Nam sub Tyranno dicere quod velis, periculosum; quod nolis, miserum est. Plin. Ep. 14. l. 8.  silence in that time, for it is an evil time. This, unless they had a Call from God, as had the Prophets of the Lord, to reprove these wicked ones for their sins, and to give in their Testimony, in the behalf of God against their irregular and unjust proceed.  
The times are unquestionably perilous, when the Terrible one is in Power, and the Scorner is in Favour, and they that watch for iniquity are rewarded: That make a man an Offender for a 
† Sub Tyranno voces non sunt liberae, multo minus in Tyrannum Drepan. Paneg. c. 2.  Word, and lay a snare for him that reproveth in the Gate, and turn aside the just for a thing of nought. These are perilous Times to the People of God, neither can the Church, according to the Scripture-Calculation, expect good Days, till 
* Isa. 29.20, 21.  the terrible one is brought to nought, and the scorner is consumed, and all that watch for Iniquity are cut off: That make a man an offendor for a Word, and lay a snare for him that reproveth in the Gate, and turn aside the Just for a thing of nought. In that day 
† v. 18, 19  shall the meek increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel. Then 
* v. 24.  they also that erred in spirit shall come to understanding, and they that murmured shall learn Doctrine.  
When the Great men of the Times shall become Terrible ones to the People of God, and watch for opportunities to ensnare his Prophets, and seek an occasion to persecute the Preachers of his Word, who reprove them for their fearful Impieties and horrid enormities, whereby they pluck down Judgements upon the whole Land, the Times must needs be evil and perilous. But yet let such know the Judgement of God is ready to fall upon their own heads, who have thus laid snares for the life of others. For, Judgement is toward you (saith the LORD 
† Hos. 5.1, 2 ) O House of the King [O ye State-Robbers, that have turned the King's House into a Den of Thiefs] because ye have been a SNARE on Mizpah, and a NET spread upon Tabor: [i. e. You have laid snares to entrap the Innocent in their Lives and Goods, as Hunters and Fowlers do upon the Hills of Mizpah and Tabor 
* Diod. Annot. .] And the REVOLTERS are profound to make SLAUGHTER [q. d. they are profound in making PLOTS to murder men] though I have been a REBUKER of them all [who have thus villainously conspired against them, who have rebuked them for their sins in my Name.] Thus will the Lord at length find out and punish proud and presumptuous Persecutors of his Prophets and People; yet during the time of their Prevalency and Predominancy, in Church and State, the Days must needs be evil, the Times perilous.  
When Micaiah, the Prophet of the LORD is rudely interrupted by false Prophets, and smitten on the cheek for prophesying the Truth 
† 1 King. 22.24. : When this Injury is protected by an ungodly Prince, yea, and seconded by a false Imprisonment, it's surely a perilous Time. When a wicked Ruler, rashly engaged in a destructive enterprise, shall say concerning a Preacher of God's Word, that sought to reclaim him, 
* ver. 27.  Put this fellow in the Prison, and feed him with Bread of affliction, and with Water of affliction, until I come in Peace. When if a Prophet of the Lord, do but forewarn the People of following judgements, some furious Captain shall apprehend him, and falsely 
† Accusandi frequens & publica Rabies gravius togatam civitatem confecit. Senec. l. 3. c. 26. de Benef.  accuse him to the Princes of the people, and these shall without Colour of Law or Justice, smite him and cast him into prison. Yea, when this will not yet satisfy their malice and cruelty, but they shall press hard upon him with their false Accusations, saying, He weakens the hands of the Soldiers and Citizens by preaching such things as these are, at such a season as this is; and so under these pretences seek to put him to Death; these are manifestly perilous Times for the People of God, and surely some great Judgement hangs over the Heads of such a Nation. For just thus did the Princes of Judah deal with the Prophet Jeremy; and what followed thereupon, but the utter Ruin and Destruction of the City Jerusalem, and the carrying Captive both of the Princes and of the People into Babylon, as we read in the sacred Records of the Holy Scripture 
† See Jer. 37, 38, and 39 ch. ? Behold his usage, the forerunning presage of these soon-following calamities on the Jewish Nation. It came to pass (says the sacred Story 
* Jer. 37. 11-15. ) that when the Army of the Chaldeans was broken up from Jerusalem for fear of Pharaohs Army, than Jeremiah went forth out of Jerusalem to go into the Land of Benjamin, to separate himself thence in the midst of the People. And when he was in the Gate of Benjamin, a CAPTAIN of the Ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah, and he took Jeremiah the Prophet, saying, Thou fallest away to the Chaldeans. Then said Jeremiah, It is false, I fall not away to the Chaldeans: but he harkened not to him: so Irijah took Jeremiah, and brought him to the Princes. Wherefore the PRINCES were wroth with Jeremiah, and smote him, and put him in PRISON in the House of Jonathan the Scribe: for they had made that the Prison: But these wicked Princes are not yet satisfied herewith. We have a further account of their injurious proceed against him, their false charge and bloody Petition preferred in an unjust Court, with the Issue thereof, suiting to their own Desires, or rather (though disguised in a Petitionary Way, as appears by the story) their peremptory Demands, so little Reverence did they bear to the Authority of their King. For thus is it recorded; 
† Jer. 38. 1-6.  Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the People, saying, Thus saith the LORD, he that remaineth in the City shall die by the Sword, by the Famine, and by the Pestilence; but he that goeth forth to the Chaldeans, shall live: for he shall have his Life for a Prey, and shall live. Thus saith the LORD, This City shall surely be given into the hand of the King of Babylon's Army, which shall take it. Therefore the Princes said unto the King, We beseech thee let this man be put to DEATH: for thus he weakeneth the Hands of the men of War that remain in the City, and the Hands of all the People, in speaking such words unto them: for this man seeketh not the [PEACE 
* So the Marg. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or] Welfare of this People, but the HURT. Then Zedekiah the King said, Behold, he is in your hand: for the King is not he that can do any thing against you. Then took they Jeremiah, and cast him into the Dungeon of Malchiah, the son of Hammelech that was in the Court of the Prison: and they let down Jeremiah with cords: and in the Dungeon there was no water, but mire: so Jeremiah sunk in the mire. Thus wicked Rulers are wont to exercise their Rigours upon the Lords faithful Prophets, and then needs must such Times be perilous to the People of God.  
Thus when the Apostle forewarns us of perilous Times, he plainly tells us, that in those Days, 
† 2 Tim. 3.3  men shall be False-accusers, Fierce, Despisers of those that are Good. Say the CAPTAINS of the Host to Jehu, concerning a Prophet of the LORD, 
* 2 King. 9.5, 11.  Wherefore came this MAD fellow to thee? Thus when Piety is banished from the Court, and Iniquity abounds in the Camp, 
† Is. 59.15.  he that departeth from Evil is accounted MAD 
* So the Marg. and Jun. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praedae exponit; se sed secundum R. Salom. Aberrans, vesanus, stultus habetur. , and so hereby maketh himself a PREY.  
When the Sceptre is snatched from the hand of VIRTUE, and the Sword is put into the hand of VICE; when AUTHORITY is stripped of her Robes of State, and POWER is clothed and adorned with her Spoils, it's high time for TRUTH and PIETY to fly to the Sanctuary of God, and there to wait for the HONOUR of MARTYRDOM at his holy Altar.  
When the Mines are made, the Powder is laid, and the Match is lighted for the blowing up of the House, as the Danger is great to them that are therein, so cannot the Discovery be made without Danger.  
How sad is the state of things, when Warning shall be given to men from God of their near approachings evils and Judgements, which God is ready to execute upon them for their sins, and they shall contemptuously reject all such Admonitions, with many tart invectives (at least) and sharp reflections upon them that have thus warned and admonished them in the Name of the Lord, saying, All this is but out of the Pride of their hearts, the bitterness of their spirit, and their Disaffection to the Government. Thus did the rebellious Jews reject the reproofs and premonitions of the Prophet Ezekiel, immediately before they experimented the strength of God's hand, and the smart of his Rod in the Babylonish Captivity. For thus, says he unto them, 
† Ezek. 33.26  Ye stand upon your sword, ye work Abomination: q. d. Now ye have the sword in your hand, ye trust in your own strength and are secure in your sins, as if the Evils and Judgements whereof I have warned you in the Name of the Lord, should never befall you. But says he unto them, 
* v. 33.  When this comes to pass, (lo it will come) then shall they know that a Prophet hath been among them.  
Demosthenes, the famous Athenian Orator, and illustrious Assertour of the Grecian Liberties, against the injurious intrusions of the Macedonian Monarch, being banished by his ungrateful Citizens, as he departed out of the City, a company of the Athenian Youth coming to see him, he gave them this counsel; that if they were wise they should never meddle in matters of State, all Activity in public concernments being, through the Malice of some, and Envy of others, continually attended with manifold Dangers and Disgraces. And further to confirm his Counsel, for his own part he assured them, that if the Athenians would afford him the Liberty of Choice, whether to go (as he was wont) into the Assemblies to make Orations to the People, or to climb a Scaffold to receive the stroke of Death, he now knew so much by his own experience of the Fears, Envies, Suspicions, Slanders, Accusations and Injuries that still attend him that shall interest himself in the Affairs of the Commonwealth, though out of a desire of the Public Good, he would rather choo●e the plain Way to Death, than that rough and dangerous Path to Honour 
† Plutarch, in Vita Demosth. . What should be the ground of this Choice, but that he thought one Death was rather to be chosen then many? Thus we see how public Persons are exposed to Danger in perilous Times, especially when the Commonwealth is pestered with Factious People. There are two things which a Factious, Ambitious People can never bear, the Tongue of the Preacher, and the Head of the Prince. But beyond all colour of contradiction, the peril of God's Ministers in delivering his Message to a people professing Religion and godliness, speaks the Times to be perilous.  
But what shall I say more to this wicked Generation, but with the Apostle, 
* Gal. 4.16  Am I therefore become your enemy, because I tell you the truth? Be it so; Nevertheless (says the LORD 
† Eze. 33.9 ) if thou warn the wicked of his way to turn from it: if he do not turn from his way he shall a●● in his iniquity, but thou hast delivered thy soul. Well then, 
* Isa. 49.4.  I have not laboured in vain, I have not spent my strength for nought and in vain: For my judgement is with the LORD, and both my 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †  WORK and REWARD is with my God. 
Opus, Metonym. Operis, Merces. Buxt.   
Thus we have largely resolved the first Question concerning the knowledge of those Times, which the Apostle hath foretold us shall be perilous: We shall now give a brief answer to the two remaining Questions, and so proceed to the second principal Enquiry which was at first propounded for the prosecution of th● subject.    

The second Question.  
Why are these Times so perilous? Quest. 2  
Answ. Because, I. God is provoked. Answ. 1 The loving Favour of a gracious reconciled God makes the Saints happy, and the Times blessed and glorious. But when the sins of men have provoked the wrath of God, what can we expect but perilous Times? God is no less dreadful in his Judgements, than he is gracious to his Saints in the distribution of his Favours. Doubtless it is a fearful thing to fall into the hands of the living God 
† Heb. 10.31 . And the Abominations of such Times are so many Provocations of the most high God. If his Jealousy burn like fire 
* Ps. 79.5. Zeph. 1.18 and 3.8. , and his fierce wrath should once be kindled 
† Psal. 2.12 Num. 11.33 Ps. 106.40  against us, how should the Inhabitants of the Land be as withered stubble before him! What dreadful Judgements hath a provoked God thrown down from heaven upon a provoking people! He drowned the world with water, and burnt up Sodom and Gomorrah with Fire, and hath slain many thousands of his Enemies with the edge of the Sword, for those fearful Impieties wherewith they provoked the pure eyes of his glory. Needs must those be perilous Times, wherein the Lord of hosts is fearfully and continually provoked to arm himself with vengeance, and come forth to the Punishment of a rebellious People 
* See Isa. 59. 12-19 . He hath lightning in his eyes, and thunder in his hands: if once he be provoked to anger, he can in a moment burn up a sinful Nation, in an instant break in pieces a rebellious People.  
II. Men are perverted. When the minds of men are perverted by the Doctrines of Deceivers, all their paths are full of darkness and danger. For the Mind is the eye of the soul. And the Light of the soul, as of the Body is the eye: if therefore thine eye be single (says our Saviour) thy whole body shall be full of Light. But if thine eye be evil, thy whole body shall be full of darkness 
† Mat. 6.22 23 . He whose eyes are blind walks in darkness at noonday. And when men walk in Darkness, they are continually exposed to Danger. When damnable Doctrines are publicly preached, and multitudes are baptised into the Belief of them, and so the souls of men are perverted and empoisoned by them, these must needs be Days of Danger, perilous Times. When the Power of Truth fails, and the Plague of Error and Heresy reigns; When the Glory of true Christianity is eclipsed, and the Mystery of Iniquity is mightily working in the minds of men, such Times must needs be perilous and pernicious.  
III. The Land is polluted. Reigning sins, prevailing abominations, especially when patronised by those by whom they should be punished, whereby they become National sins, do exceedingly pollute a Land. Now when the Land is polluted, what can be expected but that God should departed from it, and bring in a Deluge of Judgement, or kindle a dreadful burning to purge it? Is not this then a sad presage of perilous Times? After the House of the Lord in Jerusalem was polluted by the Abominations of the people of Judah, both the City and the Temple was destroyed 
* 2 Chron. 36.14, 15, etc. . When the Land of Canaan was polluted by the sins of the Canaanites, God delivered both them and their Land into the hand of the Israelites, and when it was polluted by the Israelites, he delivered them up into the hand of the Canaanites, as we read in the Book of the Judges 
† See also, Psal. 106. 38-42. . When the Land is polluted by its sins, it's just with God to 
* Lam. 2.2  pollute it by his Judgements. And what then can we expect but perilous Times in a polluted Land?   

The third Question.  
Quest. 3 WHat is the peril of these Times?  
Answ. The evils to be feared in these Times are such as these;  
Answ. 1 I. The judgement of God on the Land. God may justly bring the Sword and Famine and Pestilence for the punishment of such a provoking People. These three Arrows are ever ready in God's Quiver to be discharged against his Enemies. God may sweep that Land with the bosom of Desolation, wherein men under pretences of God's glory seek their own interests and establishment. He may punish spiritual Abominations with temporal Judgements: Persecution, with War; the plague of Errors, with the Pestilence; the Contempt of the heavenly Manna of his holy Word, with Famine and want of necessary food. He may wash that Land with Blood that hath been defiled with Oppression and Murder. He may sweep that house with the Pestilence that hath been defiled with Pride and Perjury. He may scourge that people with Famine, that have sinned through Fullness of Bread. He may break that land in pieces by the thunder of his Judgements, that hath not taken warning by the lightning of his Threaten, in the preaching of his Word.  
So for spiritual Judgements; for the Abominations of his People, the Lord may go far from his Sanctuary 
† Ezek. 8.6 . When a Church hath left its first love, God may come speedily and remove its Candlestick out of his Place 
* Rev. 2.4, 5 . When men shall abuse the servants of the Lord, sent forth to gather the Fruits of his Vineyard, he may justly destroy them, and give the Vineyard unto others 
† Mark 12.9. . When men are grown greedy of the gain of Oppression, and weary of the Ordinances of God; when Covetousness is become cruel in grinding the faces of the Poor 
* Isa. 3.25 , and Profaneness bold in slighting of Sabbaths and sacred Solemnities of Divine Worship, God may justly cause that Land to tremble for the horror of his Judgements, and plague that people's contempt of his Worship by a Famine of his Word. And so hath the Lord threatened to punish these sins in his people Israel, by his Prophet Amos, saying; 
† Amos 8. 4-12.  Hear this O ye that swallow up the needy, even to make the Poor of the Land to fail, saying, When will the New Moon be gone, that we may sell Corn? and the Sabbath, that we may set forth Wheat, making the Ephah [wherewith they measured their Grain] small, and the Shekel [wherewith they weighed the money which they received for payment] great, and falsifying the Balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? The LORD hath sworn by the excellency of Jacob, surely I will never forget any of their Works. Shall not the Land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood, and it shall be cast out and drowned, as by the flood of Egypt. And it shall come to pass in that day, saith the Lord GOD, that I will cause the Sun to go down at noon, and I will darken the earth in the clear day. And I will turn your Feasts into Mourning, and all your Songs into Lamentation, and I will bring up sackcloth upon all Loins, and baldness upon every Head: and I will make it as the mourning of an only son, and the end thereof as a bitter Day. Behold the days come, saith the Lord GOD, that I will send a FAMINE in the Land, not a Famine of Bread, nor a Thirst for Water, but of hearing the Words of the LORD. And they shall wander from Sea to Sea, and from the North even to the East, they shall run to and fro to seek the Word of the LORD, and shall not find it. When the Lord shall bring these judgements upon a Land or Nation professing the true Religion, the Church may call her Children 
* 1 Sam. 4.21  ICHABOD, for the Glory is departed. Thus for the sins of Judah did the 
† Ezek. 9.3 and 10.4, 18, 19  Glory of the Lord (an illustrious pledge of his gracious presence) depart from Jerusalem, and sad were the Calamities which ensued thereupon. Thus the Times are perilous when the sins of men are grown to that height, that we may justly expect the Judgements of God upon the Land.  
II. Persecution of the Church. When Clouds of Darkness are spread over the City of God, what can be expected to follow but showers of Blood? For when the Sun shall be turned into Darkness, we well know the Moon shall be turned into Blood 
* Joel 2.31 . When a storm is raised by the Prince of the power of the Air, what can we expect but that the Ship wherein Christ is embarked with his Disciples, should be tossed on the Waters, and almost overwhelmed with the Waves 
† Mar. 8.24 ? When Images of Gold are set up and adored by the men of the World, what can the children of God expect but to be cast into a fiery Furnace 
* Dan. 3.1, 21 ? When Gain is accounted Godliness, and Oppression of the innocent is styled Justice, than whosoever will live godly in Christ Jesus shall suffer persecution 
† 2 Tim. 3.12 . When the Wolves come in flocks to the Fold, and Lions are the Lords of the Soil, what can be expected but that the Sheep and Lambs should be worried? When there is much Cockle amongst the Corn, much Chaff amongst the Wheat, we may conclude it shall not be long (at least if the wind rises or turns) before it be winnowed. When we see every Shepherd in Israel is an abomination to the Egyptians 
* Gen. 46.34 , we may expect the Egyptians should pursue the Israelites, even into the heart of the Red Sea. When the subtle Foxes are come into the Vineyard, we may conclude their cruel Teeth will be soon died red in the Blood of the Grapes. If the Scarlet Whore be once brought into the House of God, we shall soon see her drunken with the Blood of the Saints 
† Rev. 17.4, 5, 6. . We still find the Names of the Saints written in Red Letters in the Romish Calendar. If the SWORD depose the SCEPTRE, and rule in its stead, we may be sure it will eat flesh and drink Blood, yea, the blood of Kings, and Princes, and Prophets, who leaving the Sword stained with the Gild of Murder, shall be themselves crowned with the Glory of MARTYRDOM. SIN is a cruel Monster; if it once get the Supreme Power, it will soon turn a Land of Beauty into a Sea of Blood.  
III. Destruction of men's souls. If the great red Dragon with his Tail draw down many of the Stars of Heaven and cast them to the Earth 
* Rev. 12.4 , we may expect a dark night to follow. If the Springs be empoisoned, it must needs be Death to men to drink of the waters. If the Philistines carry away the Ark from Israel, we must expect many thousands to be slain and perish 
† 1 Sam. 4 10, 11. . If God take away his abused Gospel, call home his despised Ministers, and so men lose the true Religion, how many thousand souls must necessarily perish everlastingly. The soul is exceeding precious; it's a Jewel inestimable, of more worth than the whole World 
* Mat. 16.26 : its loss is irreparable; a World of Gold cannot redeem one soul 
† See Psal. 49.7, 8. with 1 Pet. 1.18, 19 . Now when such a storm is risen that the souls of men are in danger of being shipwrecked, the state of that people is sad, the Times are perilous.  
Thus we have seen the Characters of the Persons that make the Times perilous, and the several Symptoms of perilous Times, with the Causes and Consequences thereof, and so fully finished our first Enquiry.  

The second Enquiry. How pious persons must demean themselves in perilous Times.  
IT much concerns the people of God to consider with themselves, what the Lord calls them unto, and calls for from them in all conditions into which he is pleased to cast them, that their Lives and Carriages may express a Responsiblenesse to the Divine Providence. These are they whom the Lord hath selected from thousands to lift up his Name and Glory in the World. They are therefore in a special manner to glorify God, by such Actings and Demeanours as may be suitable to all his Dispensations. When God is most dishonoured by the wicked, the godly should most honour him. Saints are Soldiers called forth to fight the Battles of the Lord of Hosts: when the Enemies of the Lord do most abound and are most active, the Soldiers of his army should be most valiant for his Cause, most vigilant against their force and Politic Encroachments upon the interests of his Glory. The Trees of righteousness of Gods own Planting, should bring forth Fruit in all Seasons. Times of Peril to the Church, are Times of Trial of the Piety of the Saints. When sin appears in its highest Pride, then should Grace shine forth in its greatest Glory.  
As for you therefore, my beloved brethren, that truly fear the name of the Lord, and desire to know what your Duty is in such Cases, attend these Directions which I shall give you out of the Word of God.  
When it is your Lot to live in perilous Times take notice of these Duties.  

The first Duty. Sorrow for the Sins of the Times.  
DO you live in evil Times? Then, Bewail before the Lord the Sins and Abominations of the Times. Prevailing Impieties make the Times perilous. The sins of the wicked call for the sorrows of the Saints, because hereby the Name of God is dishonoured, and the souls of men are defiled. Thus was David's heart grieved and his eyes shed Tears for the sins of his Times. I beheld the Transgressor's (says he) and was grieved because they kept not thy Word 
* Psal. 119 158 . And again, Rivers of waters run down mine eyes, because they keep not thy Law 
† Psal. 119 136 . When a Land is defiled by sin, these Rivers of Tears are the best means to prevent a Deluge of Blood. When the wrath of God is kindled against an ungodly Nation, there is nothing more powerful to quench it then the Tears of the truly godly. By this means shall you preserve yourselves from Defilement by the sins of the wicked, and happily prevent the Judgements which are ready to be executed on a sinful Nation.  
Now, Christians, is not this a duty you are very Defective in? And yet is there not much cause for it? When did you shed a Tear for all the Sins of the Times? When did you ever look upon London, as Christ upon Jerusalem, a sinful City, and weep over it 
* Luk. 19.41 ? What? shall the streets of it run down with Rivers of Blood before you can shed a few drops of Tears for its preservation? When did you meet together to weep over a sinful Nation? When did you, that can easily weep upon other occasions, go apart and pour out Tears into the bosom of God for the Sins and Abominations of England, and say, Ah Lord! In thy 
† Isa. 63.9  Pity and in thy Mercy spare a sinful Nation? Do you not see upon England many Symptoms of her Destruction, except fervent Prayers steeped in penitent Tears do prevent it? O how many and how great are the Abominations of the Land, the Provocations of the most high God What dreadful Days may we yet live to see if the Lord should deal with us according to our Deservings! How soon may the Clouds of heaven, which were wont to drop down Blessings on our heads, be dissolved into showers of Blood.  
Ah, my Beloved! have you not read, in the holy Scriptures, what dreadful Judgements the Lord hath executed upon Cities, Nations, Kingdoms, his own People, yea the whole World? Know you not that God turned the whole Earth into a Sea, and destroyed all Flesh (save the Family of Noah) with a Flood? How he poured a Flood of Fire and Brimstone upon the Cities of Sodom and Gomorrah, and consumed them with Flames, and turned that pleasant plain, that was as the Garden of God 
* Gen. 13.10 , into a noisome Lake? How that God was wroth with his own people, the children of Israel, whom he had chosen to himself out of all the kindreds of the earth, and slew them in the Wilderness, so that only Joshua and Caleb, of all those that came out of Egypt, entered into Canaan? And how often after they were possessed of the Land of Canaan, he sold them into the hands of their enemies that oppressed them in the Time of the Judges? How in the days of Eli, he delivered them into the hands of the Philistines, who slew them with a great slaughter, insomuch that in one battle there fell of Israel thirty thousand Footmen 
† 2 Sam. 4.10 ? How the Lord sent a Pestilence amongst them in the days of David, which raged so exceedingly, that in three day's space there died of the people seventy thousand men 
* 2 Sam. 24 15 ? How the Lord brought the King of Babylon into Jerusalem, who burned the Temple of the Lord, the Palace of the Prince, and the Houses of the Nobles with Fire; broke down the Wall thereof and utterly destroyed the City; carried both Princes and People Captives into Babylon, where they endured a hard Bondage for threescore and ten years 
† 2 Hang. 25. and 2 Chro. 36.14 ult. ? Now (know you not that) all these things happened unto them for ensamples unto us, and that they are written for our admonition, upon whom the ends of the World are come 
* 1 Cor. 10 6, 11. ? Oh do but consider seriously with yourselves, what were the Causes of all these fearful Judgements which God, who is the Father of Mercies, brought upon the men of the world, yea, upon his own People. Were they not the sins of the Times whereby men plucked down upon their own heads these Plagues and Punishments? Now pause a little and consider seriously, Are not the same sins that drew down Judgements upon them to be found amongst us? Is not the Pride, Luxury, Lasciviousness, Licentiousness, Atheism & Impieties of the old World to be found amongst us? Are there not 
† Gen. 6.4.  Mighty men (Giants in worldly Greatness) who employ their might in fight against God, in these our Days? Are not the sins of Sodom to be found amongst us? Is not the City and Land polluted with the vilest Impurities and Pollutions? Are not the Murmur, Cruelties, Injustice, Oppressions, Falsehoods, Covenant-breaking, Revolting, neglect of God's Worship, Contempt of his Ordinances, Hypocrisies of Israel to be found amongst the people of England? Have we not then cause to tremble in the Apprehension of the judgements which hang over our heads? especially if we seriously consider that those sins which severally in them drew down such dreadful judgements, are to be found jointly in us, and that notwithstanding the Light of the Gospel and the Means of grace plentifully enjoyed by us, which are most fearful Aggravations of this dreadful guilt? Nay, is not the guilt of many horrid Blasphemies, and hellish Impieties which have not been heard of in former Ages, to be found amongst us? Does it not make your hearts to tremble to consider that so many crying sins, so many provoking impieties, so many bloody Abominations should abound and reign amongst us, when for any one of them so reigning, so abounding, the whole Land might be involved in miseries and Confusion and Blood? Are not these then perilous Times? Surely, it is of the LORDS mercies we are not consumed, and because his compassions fail not 
* Lam. 3.22 , But who knows how soon the Lord in his Justice may proceed to the execution of his Judgements upon us, and so turn our Chephzibah, a Land of Beauty, the Lords Delight, into an Acheldama, a Field of Blood?  
What then is to be done by us, Christians, for the Prevention of the Lords Judgements on a sinful Land? O come and bring every one your two Buckets, and pour them out before the Lord, for the quenching of the Fire of the Lords wrath which is kindled against a sinful Nation. Fasting, and Weeping, and Mourning hath been a way which hath proved very effectual for the turning away the sorest Judgements, the diverting of the nearest Destruction. Thus was the destruction of Jerusalem delayed in the time of Josiah 
† 2 King. 22.19, 20. , & the destruction of Nineveh in the Days of the Prophet Jonah 
* Jon. ch. 3 . This is that to which God calls at such a time as this, in a Day of Danger and Distress. When the Lord had threatened terrible Judgements against Zion, this was the duty to which by his Prophet he called the Inhabitants of Jerusalem. 
† Joel 2. 12-19.  Therefore also now saith the LORD, Turn ye even to me with all your Heart, and with FASTING, and with WEEPING, and with MOURNING: And rend your Hearts, and not your Garments, and turn unto the LORD your God: for he is Gracious and Merciful, slo● to Anger, and of great kindness, and repenteth him of the Evil. Who knoweth if he will return and repent and leave a blessing behind him, even a meat-Offering and a drink-Offering to the LORD your God?  
Blow the Trumpet in Zion, sanctify a FAST, call a solemn Assembly. Gather the People: sanctify the Congregation: Assemble the Elders; Gather the children and those that suck the Breasts: Let the Bridegroom go forth of his Chamber, and the B●ide out of her closet. Let the Priests, the Ministers of the LORD, weep between the Porch and the Altar, and let them say, Spare thy People, O LORD, and give not thine Heritage to reproach; that the Heathen should rule over them. Wherefore should they say among the People, Where is their God?  
Now mark what follows. Then will the LORD be jealous for his Land, and pity his People. Yea, the LORD will answer and say unto his People, Behold, I will send you Corn, and Wine, and Oil, and ye shall be satisfied therewith, and I will no more make you a reproach among the Heathen. Now how great an encouragement should this be to us in perilous Times, to seek the Lord solemnly, seriously with Fasting and Prayer! Do you ever remember that the Judgements of the Lord came upon his people while they were Fasting, and Weeping, and Mourning? No, when sinners are Feasting, and Sporting, and making Merry, then does the Lord bring his judgements upon them, even sudden destruction. For (says the holy Ghost) When they shall say, Peace and safety: then sudden destruction cometh upon them, as Travail upon a woman with child, and they shall not escape 
* 1 Thes. 5.3 . Do you know, or have you considered what was the carriage of the men of the old world, when the Lord brought the Flood upon them; and of the children of Israel a little before they were carried captive into Babylon? Why the Scripture tells you, that in the Days of Noah, that were before the Flood, they were eating and drinking, marrying and giving in Marriage, until the day that Noah entered into the Ark, and knew not until the Flood came and took them all away 
† Mat. 24.38, 39 . They knew not, that is, they considered it not, regarded it not: For they had been warned of the coming of the Flood by the Preaching of Noah for the space of one hundred and twenty years, and by his preparing an Ark for the preservation of himself and his own Family. So the careless posture of the people of Israel, in a free indulgence of their sensual Delights, did but a little precede that cruel Captivity and bitter bondage, which they so long sustained in Babylon 
* See Am. chap. 6. .  
Now are not the people of the Land, in these our Days, generally senseless of the crying sins, and fearless of the following Judgements which may justly fall upon us? Is it not time then for them that fear the Lord, to lay these things to heart, and to weep and mourn before the Lord for these Abominations? Does it not both well become, and neatly concern the people of God in the Land, to call one another to Fasting and Mourning, and bitter Lamentation, lest the Lord should kindle a fire in his wrath, so that none can quench it? O Christians, can you sit still and be secure in such Times as these? What, do you not care how soon the Gospel, the glory departs from England? Do you not care what becomes of Religion, what befalls the Church, how soon you lose your Opportunities of enjoying the blessed Ordinances of the Gospel? Oh are not these Opportunities precious, are not the Ordinances of God precious, are not the Ministers of the Gospel, and the People of God precious in your Esteem? How then will your hearts bear it to see these Ministers of the Gospel murdered, these people of God led as sheep to the slaughter? Alas! you know not how near the Days may be wherein you may say, Time was when we enjoyed the Ordinances of God, and had many opportunities of seeking the Face of God in the Assemblies of his Saints, but (alas) now we a●e deprived of these enjoyments. And oh! will you not yet lay these things to heart, so as to mourn before the Lord for those Evils whereby we have provoked the Lord to plague the whole Land with his Judgements, and utterly to deprive us of these precious Privileges?  
Do you see no cause of Fear, no signs of Danger? Are not Sabbaths profaned, Ordinances contemned, the Word despised, the Sacraments slighted, Ministers reviled, Scriptures rejected, the Spirit resisted, Christ crucified afresh, and the Name of God blasphemed amongst us? Now are not these fearful Provocations of the most high God? May not the despised Manna be restrained, and God give us Quails (meat for our Lusts) in wrath? May not God justly punish men's weariness of his Worship with a Famine of his Word? when men prise the World above the Word of God; may not the Lord justly take away his Word and Gospel from such an unworthy people? May not he suffer the seals of his Covenant, the Pledges of his love to be taken away from us, or polluted to us? May not our Teachers be removed into a corner? May not the Holy Scriptures, the Well-springs of our Comforts and Joy, be sealed up from us? May not God take away his Holy Spirit from us, that he may no more 
† Gen. 6.3  strive with a people devoted to destruction? May not God charge upon the Land the guilt of his Son's Blood, and revenge upon a rebellious people the wrong done to his own Name? Is it not then high time for us to 
* Am. 4.12  meet the Lord by Repentance, and to humble ourselves before him for the sins of the Land, lest his indignation break forth upon us as a Breach of the Sea, and there be no means left to escape?  
Come then, Christians, and let us weep and mourn before the Lord. It may be he may regard our Tears, and hear the voice of our weeping 
† Psal. 6.8 , and put on Bowels of Compassions towards us, and spare our Land. Who knows but the whole Land may far the better for the sakes of a few Mourners in Zion? Oh let's every one labour to become one of that number. So when the Lord shall arise and have mercy upon Zion, we shall be called to partake of her Joy. Rejoice for joy with her (saith the Lord 
* Isa. 66.10 ) all ye that have mourned for her.  
However, Christians, go into your Closets, and weep before the Lord in secret, for the sins whereby God is openly dishonoured: This was the holy resolution of the Prophet Jeremy upon the pride and stubbornness of the people of Judah, the sad Symptoms of approaching Judgements. Hear ye (says he †) and give ear, 
* Jer. 13.15, 16, 17.  be not proud: for the LORD hath spoken. Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark Mountains, and while ye look for light, he turn it into the shadow of Death, and make it gross Darkness. But if ye will not hear it, my soul shall weep in secret places for your Pride, and mine eye shall weep sore, and run down with tears, because the LORDS Flock is carried away captive.  
Now if you be of the number of those that mourn and sigh for the Abominations of the Times, if the Lord shall bring his Judgements in your days upon the Land, he will prepare his secret Chambers of providence for your preservation. Thus the Lord sent his Angel to set a Mark upon the foreheads of the men that mourned for the sins of Jerusalem, that they might be spared, when all the rest of the City by an impartial stroke were to suffer an inevitable destruction 
* See Ezek. 9. 4-7. . Thus Let living in Sodom, 
† 2 Pet. 2.7, 8.  a lustful City, vexed his righteous soul from day to day, with a holy sorrow for the sins of the filthy Sodomites, and so the Lord preserved him in the dreadful overthrow of that sinful City. O then, Christians, mourn and weep for the sins of the Times, the Abominations of the Age wherein you live, and it may be you may by this means save the City, save a Kingdom from destruction, however you shall be sure to save your own souls.   

The second Duty. The Practice of Piety.  
ARe they Days of Danger, Times of Peril wherein you live? yet, Dare to be pious though the Times be perilous. To be religious, when Religion is both in Fashion and in favour is no great praise: but it's the glory of a Saint to be Holy and Good, when the Times he lives in are sinful and Evil. It's a Crown of glory which shall flourish for ever, which the Hand of God himself hath set upon the head of Noah; 
* Gen. 6.9.  Noah was a just man, and perfect in his Generations, which were sinful and wicked. Job shone as a bright Star in the East, when almost all the world was overspread with Darkness. And therefore God himself hath given him an honourable Testimony in his Word, both for 
† Job. 1.1  Piety and 
* Jam. 5.11  Patience, and thereby an everlasting blessed Memorial. Doubtless its a Saints Duty to be religious, when for Religion's sake he is exposed to Danger. Here's the trial of sincerity, when Truth faileth, 
† Isa. 59.15. See the Margin.  and he that departs from iniquity maketh himself a prey, and is accounted mad for his pains. Better it is to lose the favour of men, then to incur the displeasure of God. The loss of the favour of men is nothing, compared to the gain of the favour of God. It's nothing to flock to the Tabernacle in Times of Peace; but its worthy of Israelites indeed to accompany the Ark of God in all the perils of War. Be not discouraged, Christians, by the Danger of the Times, from doing those Duties whereby in your places you may glorify God.  
Moreover, consider, to be good in bad Times, is the way to make bad Times good. And therefore, says Hierome, 
Ne dicas priora Tempora meliora fuere quam nunc sunt; Virtutes faciunt Dies bonos, Vitia malos 
* Hier. in Eccl. c. 41. .  Say not the Times were better heretofore then now they are; Virtues make good Days, Vices bad. It's then the wisdom of a Christian to turn his complaint of evil Times, into the Practice of excellent Virtues; for this will be singularly conducible to the making of the Times good.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
† Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   For the Day is good or bad (says chrysostom) not according to its own Nature (for one day does nothing differ from another:) but according to our diligence or slothfulness in the improvement of it. If thou workest righteousness, the day becomes good unto thee; if thou committest sin, evil and full of Vexation. If thou wisely considerest these things, thou mayst so dispose thyself, as to have the whole year prosperous and happy: This, if thou make Prayer and Almsdeeds to be thy daily exercise. Thus Christian Virtues, and Exercises of Religion are the most excellent Antidotes against Evil Times. To be diligent, serious and constant herein, is the only way to see good Days. Though a man be encompassed with the blackest midnight of Darkness, let him light up his Lamps, and he presently enjoys the Benefit and protection of the Light, which does, as it were, with a thousand glistering Spears, defend him against the Invasion of all the Forces of Darkness. Certainly there is nothing more necessary and conducible, more excellent and efficacious for the changing of an IRON AGE into a GOLDEN SEASON, than the constant exercise of PIETY and CHARITY amongst Christians.  
And if every Christian would but seriously mind his Particular Duty, how much might he contribute to the General good! How soon are the foul streets of a great City made clean, by every man's sweeping his own Door! How soon would the great work of REFORMATION be accomplished, if every one would but reform one! So should the most dangerous Days soon become, what by many they are falsely called, glorious Times. For its the Goodness or Badness of men which makes the times good or bad. Those are the worst Times, wherein men are worst; and those the best Times, wherein men are best. Though bad Times are worst to the best men, yet good men should be best in the worst Times. Such was Noah in the old World, Lot in Sodom, Daniel in Babylon; Golden Saints in an Iron Age. Thus in the Evening of the Old Testament-Administration, when the darkest shades veiled the Church's Glory, some Saints there were which shone as bright rising Stars in the rays of true Piety, which sparkled as orient Jewels in the lustre of godly Zeal and invincible Sincerity. For when base Hypocrites began to blaspheme, and say 
* Mal. 3. 13-17 , It was in vain to serve God, and it was to no profit or purpose to keep his Ordinance, or to walk humbly b●fore him: When they began to call the proud happy, because they saw them that wrought wickedness exalted, and those that tempted God delivered; Then they that feared the Lord spoke often one to another. And oh precious were these Persons, and this their Piety in the account of God For, Then the LORD harkened, and heard it, and a Book of Remembrance was written before him for them that feared the LORD, and that thought upon his Name. And they shall be mine saith the LORD of Hosts, in that day when I make up my Jewels, and I will spare them as a man spareth his own son that serveth him. Now who would not but desire this special interest in God's Love and Favour, in Times of Danger and Distress? What an encouragement then, Christians, should this be unto you to be good in bad Times!  
Certainly, Christians, sanctity is the best way to security. The 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. qui Coelum spectar. Athen. l. 7. & Plin. l. 32. c. 7.  Uranoscope is a Fish (as the Naturalists tell us) which hath but one eye, just on the top of the head, looking upward towards heaven, yet thereby she foresees and prevents Dangers. To keep the Eye of the soul ever open Heaven-ward, is the safest way for the Prevention of those Dangers to which we are exposed in the troublesome Sea of this World. For God hath an Eye continually open upon them for their Preservation, who have an Eye continually open upon him, in their Convertions. Yea, by this means you may nor only save yourself, but be a happy means to save the whole Nation, by standing in the 
* Ezek. 22.30  Gap (as 
† Psal. 106.23  Moses) to hinder the breaking in of God's Judgements upon a provoking People. O then be Diligent, Christians, and Constant in the serious Practice of solid Piety.  
This General Duty hath several Branches, which are of special Concernment to Christians that live in perilous Times; and therefore take notice of them in these following Particulars.  

The first Branch.  
KEep yourselves from the Corruptions of the Times. Take heed of being tainted with the sins and Abominations of the Times wherein you live. The fuller the World is of Defilements, the greater must your care be to 
* Jam. 1.27  keep yourselves unspotted from the world. Thus Noah kept himself clear from the Corruptions of the old world; Let preserved himself pure from the Pollutions of Sodom; Daniel was not defiled with the Idolatries of Babylon. Thus the Fish retains its Freshness in the salt Sea, the Rose its sweetness amongst the noisome weeds, and the Diamond its Brightness though it lie in the Dust. Gold though melted in the Furnace will not mix with the Dross. Keep yourselves pure from sin, as you desire God would preserve you (as Noah in the Ark) safe from Danger in perilous Times. If you cannot make the Times better, yet see that the times do not make you worse. In Times of a common Contagion there's much danger to eevery particular Person. Take heed of Decays of grace by the increase of sin in the World. When 
† Mat. 24.12  Iniquity abounds, take heed lest your Love to God and goodness wax Cold. Though Errors abound, be careful you decay not in your love to the Truth. You have been forewarned of these Evils in the Word of God, that you might not be ensnared with them, when the perilous Times therein foretold are come upon you. Let me bespeak your ear and watchfulness in this respect, in the words of the Apostle, 
* 2 Pet. 3.17, 18.  Ye therefore, Beloved, seeing ye know these things before, beware lest ye also being led away with the Error of the wicked fall from your own steadfastness. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ: to him be glory both now and for ever. Amen.   

The second Branch.  
STrengthen not, by an active Compliance, the hands of Evil Doers. These are they which make the Times perilous. A quiet submission to the Providence of God, wisely ordering all the Changes in the world, does well become the Saints. It is good for a Saint to take notice of God's hand in all things, and to submit to his Will (as well in permitting of Evil, as in Depriving of good) with silence. So David, though at the first 
† Ps. 39.1, 2  troubled to see the wicked in Power while the righteous was oppressed, at length expressed his submission by silence; 
* Psal. 39.9  I was dumb, I opened not my mouth, because thou didst it. But every Godly man must have a singular care, lest by any active compliance, he should strengthen the hand of Evil Doers in their irregular actings. This was the sin wherewith the Lord sharply charged Jehoshaphat, a good King, by the hand of Jehu, the Prophet, and threatened wrath for it. 
† 2 Chr. 19 2  Shouldest thou (says Jehu to Jehoshaphat) help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. And therefore though the Lord of all may permit great changes to be irregularly made, both for the manifestation and punishment of the Pride of man, yet must not his people yield any consent or concurrence to them that irregularly make them. This is the wise Counsel of the wisest of men, which was dictated to him by the wisdom of God; 
* Prov. 24 21, 22.  My son, fear thou the LORD and the King: and meddle not with them that are given to change, For their calamity shall rise suddenly, and who knoweth the ruin of them both? Take heed therefore, Christians, of contributing to the Rise of Evil Doers, lest you fall in their Ruin 
† Rev. 18.4 . Partake not in their sins, lest you partake of their Plagues, and feel the smart of their Punishments, for having tasted the sweetness of their Favours. 
* Esay 8.11, 12.  For (to speak to you in the words of the Prophet) the Lord spoke thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, say ye not, A Confederacy, to all them to whom this people shall say, A Confederacy; neither fear ye their Fear, nor be afraid. Take heed therefore lest by your concurrence with them whose pernicious practices do make these perilous Times, you contract to yourselves the guilt of their sins, and contribute to the Evil of the Times.  
Let not the Desire of Gain or Glory, nor the Fear of Disgrace or Danger induce you hereunto. A man can never be undone by the greatest loss he can sustain for the keeping a good conscience, and preserving an interest in God's Love and Favour. He is Rich and Happy that hath God for his Portion, and Heaven for his Inheritance, how great soever his sufferings and losses be; when he that wants this, notwithstanding his greatest worldly Gain or Glory, is Poor and Miserable. Account not that Gain which may hazard the loss of your immortal soul. 
* Mar. 8.36  For what shall it profit a man, if he should gain the whole world and lose his own soul? Abhor the baseness of serving yourself of the evil of the Times, by seeking a private gain, by that which will turn to the public loss. Abhor the baseness of fearing to adventure a private loss, by that which may turn to the Public gain. Never expect that God should bless those Riches to you or yours, which are raised out of the Ruins of the Church or Commonwealth. He is no good member of either that hath not learned to deny his Private Interests for the Public Good.   

The third Branch.  
COnsider one another to provoke unto Love and good Works 
† Heb. 10.24 . When a Fire is kindled in a House, in a City, every one that can should contribute his help to quench it. O labour to quench the Flames that are kindled in the Church, which is the 
* 1 Tim. 3.15  House and 
† Heb. 12.22  City of the living God. O stir up one another to the exercise of Brotherly Love and Charity, and so help to cement the Breaches that are amongst Brethren in the Family of God. 'Tis the Policy of your enemies to Divide you to your Ruin; 'Tis your wisdom jointly to endeavour after that Union which is your beauty, strength, and glory. Stir up one another also to good works as means singularly conducible to the amendment of evil Times. There is no season so sharp but the Trees of Righteousness should be laden with fruit. Good Works are a singular Ornament to the Saints in evil Times. Good Works are a Christians Shield and Crown; his safety in Danger, as they interest him in the 
* Psal. 41.2  Promise of Preservation, and in Disgraces his Crown of glory. Now it well becomes Christians to encourage one another to those duties whereby they may most honour God in times of danger and discouragement. When the Proud were invested with Power, and profane Politicians had exalted themselves; they were perilous Times for the People of God; yet 
† Mal. 3.16  Than they that feared the Lord spoke often one to another, by way of Counsel, Comfort, and Encouragement in the ways of God. O labour to do as much good as you can in a little time. For when the Days are Evil, you know not how little time you may have, how few Opportunities of well-doing you may enjoy. 
* Eph. 5.15, 16.  See then that ye walk circumspectly, not as Fools, but as Wise, Redeeming the Time because the Days are evil.   

The fourth Branch.  
LIve in the exercise of your most excellent graces. Let the Lustre of them appear in the eyes of the World, that so you may diminish the Darkness of an evil Generation. When the Nights are darkest every one should be careful to hang out their Lights. When the Sun, the Chariot of Light, hath carried the Day to another World, the Night comes forth decked with all her Jewels. Search your Cabinets, put on your Jewels, exercise your Graces, your Faith, Love, Patience, Humility, Zeal, Hope, Confidence, and so labour to preserve a Day of Light and Holiness, in spite of all the encroachments of the darkness of Sin and Vice. Labour to be every whit as Good as others are Evil. Stir up yourselves especially to the exercise of those Graces, which stand in opposition to the reigning Vices of the Times. Study to show yourselves as Active for God, as others are for the World: as truly Content with your condition as others are Covetous, Oppressive, Ambitious; as Faithful, as others are False; as Pious, as others are Profane; as much to excel in Charity, Moderation, Humility, as others exceed in Cruelty, censoriousness and Pride. It well becomes Saints to be best, when the Times are worst. So Fire burns hottest in the coldest weather, and Stars shine brightest in the darkest Nights. So shall you lift up the Name and Glory of God in the World, and your lives shall be illustrious Testimonies for the cause of God against a wicked world. Beg Grace of God therefore that in evil and perilous Times you may live to his Glory; 
* Phil. 2.15  That ye may be blameless and Harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World.   

The fifth Branch.  
DAre to appear in your places for the Cause of God against the Evils of the Times. Why should not every pious Christian dare to do more for God, and the interests of his Glory, than any profane Politician dares to do against him? Why should you be afraid to appear on the stronger side? It is indeed desperate Folly and Madness in impotent man to presume upon any action or undertaking, which carries in it an apparent or consequential Opposition to an Omnipotent God, upon whose Providence he hath a continual dependence, insomuch as without some concurrence thereof, he cannot move a Hand, nor stir a step? Alas! This Almighty God can with the least Finger of that glorious Hand by which he governs this All, in one moment crush the greatest Armies of the mightiest men upon earth, as a 
† Job. 4.19  Moth, and crumble them into dust. But for the Saints, that are guarded with an Omnipotent Arm, they may with a holy confidence appear in the Cause of God, against the most potent adversaries in the world. For greater and stronger is he that is with us, than they that are with them: For (as the good King Hezekiah said to the Captains of his Army at the approach of the King of Assyria 
* 2 Chron. 32.7, 8. ) with them is an Arm of Flesh, but with us is the LORD our God, to help us. And 
† Rom. 8.31  if God be for us, who can be against us? Fear not then, ye sons of the mighty, ye children of the most high, to appear for God and his cause against the impieties and iniquities of evil and perilous times. Remember, 
* Rev. 21.8  the fearful are set in the Front of that Troop of Rebels, that shall be sent to Hell. Know you not that in this case when God's Cause and Glory suffers, He that is not for God is against him. Take heed then lest while you fear a lesser danger you fall into a greater. 'Tis then your greatest wisdom and safety to take the strongest side, and that is to appear for God. So may you say; with David, 
† Ps. 118.6  The LORD is on my side, I will not fear what man can do unto me? And again, 
* Ps. 56.11  In God have I put my trust: I will not be afraid what man can do unto me. 
† Psal. 118 8, 9  It is better to trust in the LORD then to put confidence in man. It is better to trust in the LORD, then to put confidence in Princes.  
Dare to appear for God therefore in your places, and to plead his Cause against wicked and unreasonable men with more Courage, Resolution, and Boldness, than they have to oppose it. Stand up therefore in Days of Danger, and appear for the Truth and Glory of God that made you, for the Honour and Interests of the Lord Jesus Christ, that redeemed you with his own precious blood; appear for his Word and Worship, his Ordinances and Ministers, his Sabbaths and Sacraments, his Church and Saints, and all the just Rights, Deuce and Privileges thereof, against a wicked Generation of men that dare openly deny the Truth, and profane the Name of God; that are not afraid to cast Contempt and Reproach upon his Word and Worship, to scoff at his Sabbaths and Sacraments, and slight his holy Ordinances, to abuse, revile and vilify his Ministers, his Ambassadors, seeking to pluck their meat from their mouths, desiring to imbrue their hands in their blood, endeavouring their utter extirpation out of the Church of God; that dare to lay sacrilegious hands upon the Rights and Revenues of the Church (which she holds by a firmer Title than the greatest Lord in the Land does or can do his inheritance) and thereby seek to turn her children out of their Possession, that they may enrich themselves (as too many have done) by the Church's Ruins. Now, Christians, will you be afraid or ashamed to appear in so just a cause, against such wretched men, such wicked Adversaries as these? Shall these come under the Name of Religion, and rob you of the thing, while you sit still and do nothing? Shall the Interests of Christ, and Glory of God fall to the ground, rather than you will rise up and appear for the maintenance of the one, and defence of the other? How will you answer it to God at the great day of account? O therefore be not afraid to appear for the Cause of God against the Evil of the Times, in the Places and Stations wherein God hath set you. This will be your Crown of Glory, and Cause of Rejoicing at the great Day of the appearing of the Lord Jesus Christ.  
And oh that those that are Highest in Place and Power would seriously lay these things to heart, and quitting all self-interests inconsistent with the Cause and Interests of the Kingdom of Christ, sincerely study and endeavour the advancement of God's Glory, in the establishment of Truth, and true Religion amongst us! And is it not most reasonable which I plead for, when those I speak to are professed Christians, and that I plead for is the Cause of Christ? Why may nor the Ministers of the Gospel be as well heard to plead for the Worship and Ordinances of Christ, as the professed Enemies of the Gospel-ministry to plead against them by whom these Ordinances of Worship (according to the order of the Gospel) are to be administered. Give me leave then to reason with you, and plead the Cause of God. Why stick you at the Establishment of the Worship of God in the Land, and the punishment of such rebellious Atheists as obstinately refuse to worship him? What think you, is there a God, or not? If there be a God, and but one God, is he to be worshipped or no? If he be to be worshipped, whether are you still to seek how he is to be worshipped, and still in doubt what are the Ordinances of his Worship? What, are not the holy Scriptures the Word of God? Is not his Will therein plainly and clearly revealed touching the Ordinances of his Worship? Well then, are not the Word, Sacraments, and Prayer, undeniably the Ordinances of his worship? Have they not been so received and reverenced by the Churches of Christ in all Ages? Ought not this Worship then by the Civil Sanction of the Christian Magistrate to be established in the Land? Ought not they that are in God's stead for Government to see that God be worshipped? Ought not then Ministers of the Gospel, rightly called to that sacred Office, according to express Gospel-Rule, to be placed, maintained, and protected in every City, Town and Parish (where there is a competent number of people to attend the service of God) for the administration of the Ordinances of his Worship? Ought not all the People of these places to be Authoritatively enjoined to give dilgent, constant, reverend Attendance upon the Public Worship of God in these holy Ordinances, and that under some Penalty for every Wilful Neglect, which might be conveniently employed for the Relief of the Poor in such places? And ought not those that obstinately refuse to worship God in these his holy Ordinances, and much more those that cast Reproach upon them, and them that do attend them, to be chastised (as the worst sort of 
* Rom. 13.3, 4.  Evil doers, being open Rebels against the God of Heaven) with some severer punishment? Shall not they that neglect their Duty in this kind be guilty of all the dishonours that are done to God, by all those that neglect, contemn and reproach the Ordinances of his Worship? Was the Scripture silent, does not the Light of Nature clearly discover an Obligation, as to the substance of this duty, to lie upon those who are called forth by Divine Providence to Govern for God, to whom alone pertains, by original Right, the Government of the World? I shall leave these things to your Consideration, only minding you that you shall be called to account at the Judgement Day for whatsoever Power you are entrusted with, how you have obtained, employed and improved it for God; and setting before you the excellent Example of an Heathen Prince, even Artaxerxes King of Persia, who released the children of Israel from their Captivity in Babylon, and gave order for their return to Jerusalem, and the setting up and establishment of the right Worship of the true God, by the special Direction and Conduct of the Spirit of God. A special passage of his Commission or Letter of Trust to Ezra the Scribe (as is recorded in the holy Scripture 
† Ezra 7.25, 26, 27. ) we have in these words; And thou Ezra, after the wisdom of thy God, that is in thy hand, set Magistrates and Judges, which may judge all the People that are beyond the River, all such as know the Laws of thy God, and teach ye them that know them not. And whosoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or to Banishment, or to Confiscation of Goods, or to Imprisonment. And that this Counsel was of God, it appears from the Words of Ezra hereupon, Blessed be the LORD God of our Fathers, which hath put such a thing as this in the King's Heart, etc. Now what's this but a branch of the Moral Law, requiring the right worship of the true God, explained in the Edict of a Heathen Prince, whose hand was herein guided by the Spirit of God, and his Example recorded to be approved of God, and so consequently of perpetual obligation to all people, and at all times, as well under the New Testament as the Old? But the Robbery of the wicked shall destroy them; because they refuse to do judgement 
* Pro. 21.7 .  
It much concerns also inferior Magistrates and Officers, who are entrusted with Power for the Punishment of Offenders, to be faithful in the discharge of their Duty. By this means a good stop might be put to many of the spreading Abominations of the Times. Drunkenness and R●velling, Swearing and Sabbath-breaking, and such like vile enormities, and God-provoking sins might in a great measure be restrained, if those persons in every Town and Parish, to whom it pertains by virtue of their Office to take cognizance of these and such like Crimes, were but as Vigilant and Active as they might and ought to be, to bring those that are found guilty of them to condign punishment. But through the sloth and regardlessness of Officers, such Offenders grow bold, and such Crimes become common, such Abominations are exceedingly multiplied. But oh that such would consider, that all the sins of those Places and Persons which they have received Power to restrain or punish, and exercise it not, are justly chargeable upon their heads, and they stand guilty of them in the sight of God. For 'tis a sure Rule; 
Malum qui, cum potest, non prohibet, facit.  He that may hinder an Evil and doth not, is guilty of it. And if according to this Rule, all the Oaths, Curses, Drunkennesses and Profanations of the Lords day, which might have been prevented or punished by Persons invested with Authority and Power for that purpose, be justly chargeable upon them for their neglect of their Duty in this Case, we may surely say, without any slander, Many of our Magistrates and Officers (however they may seem sober and religious persons) are the greatest Swearers, Cursers, Drunkards, and Sabbath-breakers in the Land. And doubtless many shall be indicted and condemned for these sins, at God's Tribunal, in the Day of Judgement, because they have not exercised the power wherewith they were entrusted, in their Places, for the punishment of them in others. Oh therefore stir up yourselves with Zeal and Faithfulness to the Execution of your Office, the discharge of your Duty in this kind, that you may restrain Sin in others, and keep off Gild from your own souls, prevent the Dishonour of God, and the Destruction of the Land. This also would very much conduce to a Happy Change of the Times. For never can we expect to see good Days, till 
† Am. 5.24  Judgement run down as waters, and righteousness as a mighty stream, for the purging of the Land from its Impurities and Abominations.    

The third Duty. Prayer for Amendment.  
IS it your Lot to live in Evil Times, Days of Danger and Distress, Then Pray to the Father of Eternity for the Change and Amendment of the Times. All our 
† Ps. 31.15  Times are in his Hand; he changes them from good to bad, or bad to good as pleases him. 'Tis he that causes the Sun to shine, or covers it from us with a Cloud, as he pleases: Our Days are clear or cloudy, our Times are good or evil, according to his Ordering and Government. To whom then should we go but to him, that order all changes, for the change of evil and perilous, into good and prosperous Times? He can take away evil men, or make them good, and so amend the Times. When we see men continue in their sins, and daily grow to a greater height of Wickedness, we have then cause to fear the Times will grow worse rather than better. And therefore in this Case, the People of God had need be very earnest and importunate with God in their Prayers, lest the Provocations of the wicked should be more prevailing for the bringing down of the Judgements of God, than the Prayers of his People for the Prevention of those Judgements, and the Procurement of his Mercies, upon the Land. When the sins of the Land cry aloud for Judgement, the Saints of God had need to cry aloud for Mercy. The Prayer of Faith is the most effectual means, by Gods own appointment for the Removal of evils felt, the Prevention of evils feared, and the Procurement of good things desired. There is not therefore a more sad Symptom of the approach of some dreadful Judgement than the Restraint of the Spirit of Prayer in the People of God. Thus when Israel had fearfully provoked God, by customary commission of gross sins after glorious deliverances, as Theft, Murder, Adultery, Perjury, Idolatry; and had extremely aggravated these sins by pretences of Religion and godliness; (For they would come and stand before the LORD in his House, as if they should say, We are delivered to do all these Abominations, as the Lord hath testified against them by his Prophet 
* Jer. 7.9, 10 ) and when thereupon God purposed to cast them off for their sins, he forbade his Prophet to pray for them. For, says the Lord, 
† Jer. 7.15 16  I will cast you out of my sight, as I have cast out all your Brethren, even the whole seed of Ephraim. Therefore pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee. This Prohibition of the Prophet's Prayer for them, was more terrible than the Commination of the sorest Judgement against them. While a Praying Spirit is kept up in the hearts of God's people, there is hopes of prevailing with God for mercy for a sinful Nation. Prayer does as it were bind up the hands of Omnipotency, that an offended God cannot inflict a deserved Punishment upon a provoking People. And therefore when the Israelites had made them a Molten Calf, and worshipped it, and the wrath of God was kindled against them to destroy them, Moses by his Prayer prevented their Destruction. And therefore did the Lord speak thus to Moses; 
* Exod. 32.9, 10. with Deut. 9.13 14  I have seen this people, and behold it is a stiffnecked people. Now therefore LET ME ALONE that my wrath may wax hot against them, and that I may consume them, and blot out their name from under Heaven. And I will make of thee a great Nation, even a Nation mightier and greater than they. Thus we see God could not execute his fierce wrath upon his people, unless Moses would let him alone by ceasing to pray for them. But this Command being rather Declarative of God's wrath against Israel, then expressive of his Pleasure that Moses should cease Praying, (Holy Prayer being God's Delight) Moses still proceeds in his Intercession for Israel, and joins Fasting with his Prayer, and so prevailed for Mercy. For it is said, 
† Exod. 32 11, 12.  Moses besought the LORD his God, and said, Lord, why doth thy wrath wax hot against thy people, etc. Turn from thy fierce wrath, and repent of this evil against thy people. And how gracious an Answer did he receive unto his prayer! For it is said hereupon 
* ver. 14.  And the Lord repent of the evil which he thought to do unto his people. And again, when Moses had beheld their abomination, in making and worshipping the molten Calf, he thus relates his Carriage & success; 
† Deut. 9.18, 19,  And I fell down (saith he) before the Lord, as at the first, forty days and forty nights: and I did neither eat bread nor drink water, b●cause of all your sins, which ye sinned in doing wickedly, in the sight of the LORD to provoke him to Anger. For I was afraid of the Anger and hot displeasure wherewith the Lord was wroth against you to destroy you. But the Lord harkened unto me at that time also. And therefore is it recorded of him in the Holy Scripture, that the Lord said, That he would destroy them, had not Moses his chosen stood before him in the Breach, to turn away his wrath, lest he should destroy them 
* Psal. 106 23 . And doth not the Lord (such is his infinite Patience) before he proceeds to the Execution of his Judgements upon a rebellious People for their unsufferable Provocations, seek for a man among them that may make up the hedge, and stand in the Gap before him for the Land, that he may not destroy it 
† Ezek. 22 30 ? O then that some Moses might arise and plead with the Lord for his people, that he might remove his Judgements, and continue his Mercies to them, and spare a sinful Nation, a defiled Land! So Abraham brought down God's Mercy by Steps, in his 
* Gen. 18.23. ult.  Intercession for Sodom, so far, that if but Ten righteous persons had been sound in that whole sinful City, God would not have destroyed it. Now how great an Encouragement should this be unto you, Christians, in Perilous Times, to make your Addresses to God by fervent Prayers! Oh! Is there none that will lift up a Prayer for a sinful Nation, before the Lord proceed to execute the fierceness of his wrath upon it? O stir up yourselves to wrestle with God in his own strength, and resolve not to let him go till he bless the Land. O Pray, Pray, Pray without ceasing, that the Lord would turn away his Anger from us, and after all our Shakes and Divisions, settle Peace and Truth, Righteousness and true Religion amongst us. And, Oh! 
† Esay 62.6, 7  Let the Watchmen that stand upon the Walls of the City of God, never hold their peace: O ye that make mention of the Lord, keep not silence; And giv● him no Rest, till he establish England, and make his Church in this Land a Praise in the Earth. Oh let all the Children of God unite their Forces, with Faith and Fervour to present unto the Lord that excellent Prayer of the Church, with which I shall conclude this Direction, and may they have the same gracious Answer of Peace. O then lift up your hearts, and say, 
* Psal. 85.4 ult.  Turn us, O God of our Salvation, and cause thine Anger towards us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine Anger to all Generations? Wilt thou not revive us again, that thy People may rejoice in thee? Show us thy Mercy, O LORD, and grant us thy salvation.  
I will hear what God the LORD will speak: for he will speak peace unto his People, and to his Saints: but let them not turn again to Folly. Surely his Salvation is nigh them that fear him, that Glory may dwell in our Land. Mercy and Truth are met together: Righteousness and Peace have kissed each other. Truth shall spring out of the Earth; and Righteousness shall look down from Heaven. Yea, the Lord shall give that which is good; and our Land shall yield her increase. Righteousness shall go before him, and shall set us in the way of his steps.   

The fourth Duty. Taking Sanctuary in God.  
ARE you fallen into Perilous Times? And do you desire preservation? Then Make God your Refuge till these dangers be overpast. God is a Hiding place for his Saints, their Rock and Refuge in times of Trouble; their Fortress and strong Tower in times of Danger and Distress. So hash he revealed himself in his Word; and so have his Saints found him to be by sweet Experiences in the Times of their sad Extremities. The Lord (saith David 
* Psal. 18.2 ) is my Rock and Fortress, and my Deliverer: my God, my Strength in whom I will trust; my Buckler, and the Horn of my salvation, and my high Tower. Thus under various expressions he sets forth God's Power as engaged for his Saint's Preservation. So saith he elsewhere, 
† Ps. 27.1  The Lord is my Light & my Salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Then to fortify his Confidence, he produces his experience; 
* v. 2.  When the wicked, even mine Enemies and my Foes came upon me to eat up my flesh, they stumbled & fel. And then upon this Experience he builds his Confidence; 
† v. 3.  Though an Host should encamp against me, my heart shall not fear; though War should rise against me, in this will I be confident. And the ground hereof was this, that God was his Refuge and Preserver: For (saith he 
* v. 5. ) In the Time of Trouble he shall hid me in his Pavilion: in the secret of his Tabernacle (the most inviolable Sanctuary) shall be hid me, he shall set me up upon a Rock. And again, saith he, 
† Psal. 32.7  Thou art my hiding place, thou shalt preserve me from Trouble: thou shalt compass me about with songs of deliverance.  
Yea, It's the Privilege of every Saint, that he hath an Interest in this preserving Power and Mercy of God in times of Distress and Danger. So saith the Psalmist, 
* Psal. 9.9.  The Lord also will be a Refuge for the oppressed, a Refuge in Times of Trouble. And therefore this is the ground of the Church's confidence, in the Times of the greatest Trouble and Confusion? 
† Psal. 46.1, 2, 3.  God is our Refuge and Strength; a very present help in Trouble. Therefore will not we fear, though the Earth be removed; and though the mountains be carried into the midst of the sea. Though the waters thereof roar and be troubled, though the mountains spoke with the swelling thereof. God is both a 
* Ps. 84.11  Sun and a Shield to his Saints, their Light in Darkness, and Defence in Danger. They are dear to him, and he 
† Isa. 49.2.  hides them in the shadow of his hand: He wears them as 
* Mal. 3.17  Jewels in his bosom; he 
† Deut. 32 10  keeps them as the Apple of his eye. 
* Zec. 2.8.  He that toucheth you, (saith the Lord concerning the Children of Zion) toucheth the Apple of mime eye. He hath secret Chambers of Providence for the Preserving his People in Times of Danger by public Calamities. Come, my people (saith the Lord 
† Isa. 26.20, 21. ) enter thou into thy Chambers, and shut thy Doors about thee: hid thyself as it were for a little moment, until the Indignation be over past. For behold the Lord cometh out of his Place to punish the Inhabitants of the Earth for their Iniquity: the Earth also shall disclose her Blood, and shall no more cover her slain.  
The glorious Attributes of God are as it were a Tower of Defence to the truly godly in Times of Danger. The name of the Lord (saith the Wise man 
* Prov. 18.10 ) is a strong Tower: The Righteous runneth to it, and is safe. When Peril pursues a Saint, he runs to God as his Refuge. Yea, 
† Pro. 22.3  A prudent man forseeth the Evil, and hideth himself; but the simple pass on, and are punshed. This Prudence doth well become the Pious in Times of Peril.  
But that you may with Boldness and Comfort have Recourse to God, in Times of Distress and Danger, as your Refuge in the storm, your hiding Place in Times of Trouble, Do these three things.  

The first Work.  
CLear your Interest in God. If you think to have Recourse to God for safety in Danger, and have no Interest in God, your Hope may deceive you, and you may ●ail of this special privilege of Divine Preservation, and instead thereof, fall and perish by a just Destruction. If a man pursued by his Enemies in the Times of War, shall have Recourse to those for Refuge of whom he hath no assurance that they are his Friends, he may but fly from one Danger, and fall into the mouth of another. Yea, though you should have an Interest in God, yet if you have no Evidence of this Interest, you cannot with that Boldness and Confidence, wherewith otherwise you might, fly to God for Refuge in Days of Danger. Be it your care therefore not only to get an Interest in God, but to clear it up by undeceiving Evidences to your soul and Conscience. Then may you triumph with David in the very Face of Danger, 
† Psal. 27.1  The LORD is my Light and my Salvation, whom shall I fear? The LORD is the strength of my Life, of whom shall I be afraid? So again, saith he, 
* Psal. 28.7  The LORD is my strength, & my Shield, my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him.  
Quest. But how may I clear my Interest in God?  
Answer; By these Evidences, 1. Faith in Him, 2. Love to Him, 3. Conformity to his Will revealed in his Word. Faith unites the soul to God. Union is the very Foundation of Interest, and so a sufficient Evidence thereof. Faith interests the soul in the Covenant of Grace, and the 
† Mar. 16.16  Salvation therein promised. Now 'tis by virtue of the Covenant of Grace the soul comes to have an Interest in God. The discovery therefore of the Grace of Faith is a sufficient Evidence of the souls Covenant-Interest in God. Faith unites the soul to Christ, Who dwells in the heart by Faith 
† Eph. 3.17 . Now it is in and through Christ that Believers have an Interest in God. Hence is the life of a Believer said to be hid with Christ in God 
* Col. 3.3. . He than that is by Faith united to Christ, is thereby interessed in God.  
And as Faith is the Band of our Mystical, so is Love the Band of our Moral Union with God, and so it likewise evidences the souls Interest in Him. Our Love to God springs from God's Love to us. For we love Him, because he first loved us 
† Joh. 4.19 . Now who are they that have an Interest in God, but they that are beloved by him?  
Now it's the Nature of both these Graces, Faith and Love, to work the soul wherein they are seated to a Conformity to the person upon which they are acted. The Eye of Faith beholding the Beauty of Holiness in the Face of God, transforms the soul into the same Image. So the Apostle speaking of the Glory and Efficacy of the Evangelical Administration, thus expresses himself. 
† 2 Cor. 3.18  For we all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord. So likewise Love assimilates the person loving, to the person beloved. When Metal is melted, it bears the figure of the Mould into which it is cast. Indeed in God the immutable Pattern of all Perfections, Love is of a more transcendent Nature and Efficacy in all its operations. God by loving us assimilates us to himself; but we by loving God, are assimilated to him. For this Assimilating motion of Love springs from the Quickering Motive thereof, which gives Life, Vigour and Activity to Love. Now the Motive of our Love to God, is in him: but the Motive of God's Love to us, is not in us, but in himself. 'Tis a Flower that springs from the Root of free Grace. But now this Conformity to God in the Beauty of Holiness being produced by the Efficacy of these excellent Graces, Faith and Love, must needs evidence the souls Interest in God. 'Tis Grace flowing from God to the soul, which raises the soul up to a Conformity to God, and his Will revealed in his Holy Word. And Communication of Grace speaks the souls Interest in God. If the Branch flourish by Virtue of sap derived from the Stock, it is certainly ingraffed thereinto.  
Now doth your soul rest upon God in a way of Believing? Doth your Heart go out after God in a way of loving? Do you express a Conformity to God, and his Will revealed in his Word, in a way of Holy Living? Doth your Faith work by Love? Doth your Love produce Likeness? Doth this Likeness nourish your Love? Doth this Love strengthen your Faith? Do yond find your soul to move towards God, by Faith and Love; and to press after Conformity to God in Holiness of Heart and Life? Then have you good and sure Evidences of your Interest in God.   

The second Work.  
ACT all the Powers of your soul upon God.  
Let your Understanding eye him in his glorious Excellencies and All-sufficiency, as infinite in Wisdom, Power, Goodness and Truth. Let your Will choose him, as the chiefest good, and your highest Happiness, and rest in him as your only Satisfaction and Security. Let your Affections, with full tide, carry your soul to him, as your only Rock and Refuge. Let your Love be to him, your Desires after him, and your Delight in Him, above all things in the world. Stir up yourself also to the lively Exercise of your most excellent Graces, whereby your soul may be lifted up above Difficulties and dangers in the world, and much advanced and advantaged in its nearest Approaches and Approximations to God. Set your Faith, Hope, Trust on work; Act your Faith on his Promise, your Hope in his Mercy, your Trust in his Power. So shall you be ever near unto God, as a Child under his Father's Arm, a Favourite in his Prince's Bosom.  
There is a sort of 
* Echini.  Fishes, called by Cassiodore, for their delicate Temper and curious Colour, 
Croceae Deliciae divitis Maris.  The Saffron-coloured Delights of the rich Sea. These when a Storm arises, gather to themselves little stones (the same thing have some observed of the Bees) to poise themselves in swimming through the boisterous waves (as the Bees in flying through the blustering Win●s) and so they make to some Rock (as the Bees to their H●ve) as their Refuge from the tempestuous Fury of the sea. So Believers, who are  

Mundi Divitiae, Deliciae Christi.  The Riches of the World, and the Delights of Christ, when any Storm or Tempest arises in the Church or State, gathering to themselves the Pearls of Gospel-Promises, to keep them in an even Poise in Perilous Times, that they may not be driven away with every 
† Eph. 4.14  Wind of Doctrine, nor discomposed by every Wave 
* Luk. 6.48  of Temptation, should speedily make to Christ, as a Hive of sweetness, and a Rock of Strength, for their Security and Peace. Now this Application to him is made by the Believing souls Acting of Faith upon him, in time of Trouble.  
And thus must the Saints act the Powers of their souls upon God, if they would be interessed in that Protection which pertains to the Saints by Divine Promise. Sanctify the Lord of Hosts Himself (saith the Prophet 
† Isa. 8.13 14 ) and let him be your Fear, and let him be your Dread: and he shall be for a Sanctuary. Now what is it to sanctify the Lord in our Hearts (as the Apostle expresses it 
* 1 Pet. 3.15 ) but to present his glorious Excellencies and Perfections, his infinite Power and Greatness before the view of our souls, and to stir up ourselves to those Actings which carry in them a suitableness and correspondency to such manifestations of God to us? And what is this, but to act all the powers of our souls upon him, as a God, who for his greatness is worthy to be feared and adored, for his goodness is to be loved and desired, for his Wisdom, Mercy, Power and Truth is to be trusted in, and submitted to in all Things? Now he that thus fears his Name, believes his Word, trusts in his Power, and waits for his Mercy according to his Promise, shall be privileged with a comfortable Security on Earth, or (which is much better) admitted into the inviolable Sanctuary of Heaven.  
For to such do the Promises of Divine Protection pertain. They may be for a time afflicted and distressed through the Pride and prevalency of the wicked, 
† Psal. 37.39, 40.  But the salvation of the Righteous is of the LORD; He is their strength in the Time of Trouble: And the LORD shall help them and deliver them: He shall deliver them from the wicked, and save them because they trust in him. And therefore he is said to be a 
* Pro. 30.5.  Shield and 
† Ps. 18.30  Buckler to them that trust in Him. He is their 
* Psal. 71.3  strong Habitation whereunto they may continually resort: He is their Rock and Fortress for their Defence against all the Assaults of their Enemies. And therefore 
† Ps. 125.1  They that trust in the LORD shall be as Mount Zion which cannot be removed, but abideth for ever. For 
* Nah. 1.7  The LORD is good, a strong hold in the day of Trouble, and he knoweth them that trust in him.   

The third Work.  
BE much in Communion with God. The Lord is the Preserver of his Saints in Perilous Times. And who are they that are interested in this special protection, but those that are raised into this spiritual Communion? Communion with God is a Saints sweetest and safest Sanctuary in Times of Danger. And therefore did David so much desire of God that he might 
* Psal. 27.4  Dwell in the house of the LORD all the days of his Life, to behold the beauty of the LORD, and to inquire in his Temple; that is, that he might live in Communion with the true Church in the Use of holy Ordinances, to enjoy a constant Communion with God all the Time of his continuance in the world. For (saith he, 
† v. 5.  giving you the Reason of this his Request) In the Time of Trouble he shall hid me in his Pavilion: in the secret of his Tabernacle shall he hid me, he shall set me up upon a Rock. As if he should say, He shall keep me in Secrecy, preserve me in Security▪ advance me to Dignity and Glory. As he says elsewhere, 
* Psal. 3.3  Thou, O LORD, art a Shield for me, my Glory, and the Lifter up of my head. A Saint never rests so securely as when he dwells in the same Pavilion with God, when God himself hides him under the Ark, in the most secret Place of his holy Sanctuary. The further from God, the nearer to danger, as a sheep that is gone astray from the Fold: But the nearer to God, the further from Danger: As a Child under the Arm of the Father. God's special preserving Providence is as a Pavilion to that Saint that lives in Communion with God. There's no such place of safety for a Subject in times of Peace, as in the Presence-Chamber of the King: nor in Times of War, as in the Royal Tent. Noah was safe in the Ark, though tossed with the Waves and Billows of an universal deluge, when all the World besides was drowned with water. A Saint in communion with God is kept safe in the Ark of his holy Covenant. Upon this account, it's more safe for a Saint to dwell in God's House in Times of Danger, then to fly to the strongest Fortress for safety. I had rather (says David 
† Ps. 84.10 ) be a Doorkeeper in the House of my God, then to dwell in the Tents of Wickedness. Why so? He gives you the Reason, 
* v. 11.  For the Lord God is a Sun and Shield; He is a Help at hand, a strong Defence to his Saints in time of Danger. 
† Psal. 91.1  He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He that dwells in the secret of communion with God, shall be safe under the shadow of the Protection of his power. In communion with God a Saint 
* Isa. 40.31  mounts up as with the wings of an Eagle, and so sores above the Difficulties and Dangers of the lower world. Communion with God is a garden enclosed: As no stranger can enter into it, so a Saint hath most safety while he dwells in it. Communion with God is a Saints peculiar Privilege, heightened with this, that it interests him in a special Protection.  
O then, Christians, be much in communion with God. Be much in those Duties of Religion wherein gracious souls do maintain this holy Communion. Be much in 
† Mat. 6.6  Closet-Prayer, much in 
* Gen. 24..63. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  D●vout-Meditation, much in 
† Psal. 4.4  Communing with your own Heart, as an excellent help to communion with God. Stir up your graces, and set all the Powers of your soul on work in these spiritual Duties; for otherwise you may spend much Time daily in Reading, Praying, Meditating, and yet enjoy no communion with God. Leave not a Duty till you can get your heart warmed by it, till you can feel it melting, burning within your breast, melting with 
* Psal. 119 136  sorrow for sin, and Joy in God; burning with a holy Anger and an ardent 
† Psal. 119 139  Zeal for God's Glory, suffering by the sins of the Times. Cease not till you can find your very soul going out to God, and God, by the powerful Influences and Operations of his holy Spirit, coming in to your heart, in holy Duties. This is to maintain communion with God; and this is to live in Heaven on Earth. This will be to you a Spring of living Comforts, in a dry and barren Wilderness. You shall have no cause to be disconsolate in your Desert-condition, while the Manna of spiritual Mercies drops down from Heaven upon your soul in Communion with God. Hereby you shall be able to fetch Waters of Comfort out of the Flinty Rocks of Affliction and Persecution. And which may be sufficient to revive your drooping Spirit in the greatest dangers, from this Holy Mount (of Communion with God) you may take a fair Prospect of the Heavenly Canaan. Yea, he that lives in communion with God on earth, does already dwell in the Suburbs of Heaven.    

The fift Duty. Longing to leave the Earth and live in Heaven.  
IS it your lot to live in the last Days, and to experiment the evil of perilous Times? Then, take off your hearts from things on earth, and long to live in heaven. O Christians, here are Perils below, but there's Peace above: you find troubles on earth, but you have Treasures in heaven. It's time for you to be dead to the world, if you are indeed risen with Christ. 
† Col. 3.1, 2, 3, 4.  If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the Earth. For (if true Believers) ye are dead, and your life is hid with Christ in God. And when Christ who is our life shall appear, then shall ye also appear with him in Glory. O with what pant, what thirstings, what long should your hearts be drawn forth, in these perilous Times, after this appearing of Christ, after these Participations of glory! When you look downward to a world of Sin and Misery, full of wicked men, defiled with wicked works, me thinks you should say with the Psalmist 
* Ps. 120.5 , Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar. And when you look up to a Heaven of Bliss and Glory, to a God of Grace and Mercy, who fills Heaven with Divine Beauties and everlasting Delights, being to all his Saints above, an inexhaustible Fountain of unexpressible pleasures, Felicities, Joys, me thinks you should cry out with holy David; 
† Ps. 42.1, 2  As the heart panteth after the water-brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God: When (O when) shall I come and appear before God? When you consider the frequent Changes which you see on earth, with those many Dangers, Fears, Troubles and Calamities, which are occasioned thereby, and do commonly ensue thereupon, methinks you should grow weary of this World, and extremely long to leave the Earth, that so you might for ever live, where all the Saints enjoy an unchangeable Happiness in Heaven.  
But you'll say, It's true, we live in troublesome Times, ●herein the Evils we fe●l are many, and those we fear are more; and so we have no great Reason to be over in-love with this present World. It's true, likewise, that Heaven is a glorious Place, wherein I do believe the Happiness of the Saints is so great, that they cannot desire it to be greater, the Fruition exceeding the Expectation. And therefore I know it is ten thousand fold bet r to live in Heaven, then to abide still on Earth, in the most prosperous, and therefore much more in the most perilous Times. But who can be willing to leave the Earth, before he is first sure of Heaven? And therefore I desire to be resolved how I may know that Heaven is mine? To this I answer;  
Dare you live on Earth, without any evidence for eternal life in Heaven? How is it you fear not every moment to drop into Hell? What pains have you taken to attain this evidence? Have you ever spent one whole Day, one serious Hour for the attainment of it? O lazy Believers! Is it not pity but you should want the Comfort of it, who can so well content yourselves without it? Would you not readily take more pains for the attainment of a firm title to an earthly Inheritance, to an estate of two or three thousand pounds a year, than ever you have yet taken, for the attainment of a well-grounded Evidence for the Kingdom of Heaven? O careless and secure Christians! How unworthy are you of the glorious things which God hath prepared for his Saints in the World to come! Surely if God save you, you shall feel the Flashing of Hell, to fright you out of your security, before you enter into the Joys of Heaven. And what are you resolved still to continue secure in this uncertain condition, not knowing what shall become of your souls to Eternity? To what purpose should I direct you to the attainment of this most blessed Assurance of salvation, and eternal blessedness in heaven, when you will scarce take the pains, or think it worth the while, to examine your consciences, or to try your Evidences for an eternal 
* 1 Pet. 1.4  Inheritance reserved in Heaven for all the children of God? Well then I shall spare my pains and speak no further to you, but leave you to sleep on in your security, till God by some sharp Dispensation shall awake you.  
But yet to afford some Help to the poor trembling soul, that would rather than all the World attain this comfortable Assurance of its salvation, and is willing to deal seriously with itself, in searching for those Evidences, which may clear its title to this glorious Inheritance of the Kingdom of Heaven, I shall give some Direction towards this Discovery.  
Poor soul, dost thou desire to know whether Heaven be thine? Whether God hath instated so poor a Creature as thou accountest thyself to be, in so rich an Inheritance; Then tell me; or rather ask thy own soul, these Questions I shall put to thee, and observe what Answer shall echo from thy conscience thereupon. Say then, Is God thine? Is Christ thine? Is the Spirit of God and Christ given to thee? If God have given thee himself, his Son, his sacred Spirit, lift up thy heart with joy, thy soul with praise, Heaven with all the Beauties and Blisses, all the Joys and Glory of it, is undoubtedly thine to all Eternity. He that hath given the greater, certainly will not deny the lesser. Now if when God could give thee nothing greater, he hath given himself, with his Son and holy Spirit to thee, certainly he will not withhold the lesser, he cannot deny thee Heaven. He that hath God for his God, must needs have Heaven for his Inheritance. For God and Heaven are inseparable. Where the King is, there is the Court: where God is, there is heaven. As none can possibly enjoy Heaven without God (who is the Heaven of Heaven) so neither can any possibly enjoy God without Heaven, without a present Title to it, sufficient to secure the future Possession of it to Eternity. For these great 
† Rom. 11.29  Gifts of God are without Repentance. Never did God give himself to any soul, and afterwards cast that soul into Hell. Well then, poor soul, see how rich and happy thou art. Canst thou say to God, my God and my Father? Canst thou say to Christ, 
* Joh. 20.28  My Lord and my God? Canst thou say to the holy Spirit, my Guide and my Comforter? Look then up to heaven and say (as thou truly mayst) This is my Home and my Inheritance; this when I leave the Earth must be my habitation for ever.  
But thou wilt say unto me; How shall I know this, that God is my God, and that he hath given his Son and holy Spirit to me? This latter difficulty is as great to me as the former.  
Thou sayest; How shall I know that God is my God? Why, dost thou take him for thy God, canst thou say, the Lord is my God, and him will I serve. 
† Psal. 144 15  Happy is the soul that is in such a case. Dost thou give thyself up unto him, as thy God, and place thy happiness in the enjoyment of him as the chiefest good? Canst thou say, 
* Ps. 73.25.  Whom have I in heaven (O Lord) but thee? and there is none upon earth that I desire besides thee. Does thy heart close in with him according to the Tenor of the Covenant of Grace; Ye shall be my people, and I will be your God 
† Jer. 30, 2● ? Does thy heart say, Amen, to this Covenant-promise? Be it so Lord, Wilt thou give thyself unto me? Wilt thou indeed be my God? Then will I be thine, and only thine for ever. Behold here am I, O Lord, do what thou wilt with me, for to thee do I give myself, body and soul for ever. Canst thou indeed say thus? Then is God thine, Heaven is thine. Speak; What sayest thou to this?  
This I can truly say; If these things be so, the Lord is surely my God. For I do freely, with my whole heart and soul give myself wholly unto him. I desire in all things to be obedient to his will. I would not willingly for the gain of the whole world, do any thing that might offend or dishonour him. I desire that he would enable me more and more by his Grace to serve him: For I desire not to live a day longer, than I may live to his Glory. And I am not only willing to take him for my only happiness, and freely to leave all the sweetest and dearest Comforts I have in this world, for the enjoyment of him, but I should look upon it as the ground of my highest joy, and of everlasting thankfulness, that though he should take away all from me, he would yet be pleased to give himself unto me, to be my God and 
* Gen. 15.1.  exceeding great reward.  
Thanks be unto God for his unspeakable gift 
† 2 Cor. 9 15. . If thou canst indeed speak thus, Happy art thou, God is thine and thou art his, and shalt be happy in him, and with him, for ever in Heaven.  
Blessed be the Name of the Lord who hath magnified his Mercy to me, and hath had compassion on me, the chiefest of sinners, the least of Saints. I am willing upon this ground of the New Covenant, to believe his Love, to look up to him as my God. But how may I know that Christ is mine?  
Why, If God be thine, Christ is thine also. If he have given thee himself to be thy God, he hath given thee his Son to be thy Saviour. 'Tis in Christ that he is thy God. The Covenant of Grace, wherein God becomes thy God, is founded in Christ, his Mediation and Satisfaction. And Christ, in all his 
* Col. 1.19.  Fullness of Grace and Glory, is that great 
† Joh. 4.10  GIFT OF GOD, which is promised in the Covenant of Grace. Now than if God be thine, and thou art his, according to the Tenor of the New Covenant, he hath given his Son unto thee (as a Jewel from his bosom, for a pledge of his glorious everlasting love) and hath given thee to his Son, (as a part of his richest Treasure in the World) to redeem, sanctify and save Thee. And if Christ be thine, and thou art his, Heaven, the Inheritance which he hath purchased for Believers with his blood, is thine also. For thus hath he said, 
* Joh. 17.24  Father I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory, which thou hast given me: for thou lovedst me before the Foundation of the World.  
Moreover, further to clear it up to thy soul that Christ is thine, let me ask thee, Hath God ever showed thee what a poor, lost, undone Creature thou art in thyself, by reason of thy sins? Hath he made known to thee the Fullness and All-sufficiency of Christ, with thy absolute necessity of him to justify, sanctify and save thee, or thou must perish forever? Hast thou, in the Glass of the Law, seen thy own Deformity, and the incomparable Beauty of Christ in the Glass of the Gospel? Hast thou seen thy own 
† Rev. 3.17, 18.  Nakedness, and apprehended thy need of the Righteousness of Christ, as glorious clothing for thy naked soul? Hast thou been made sensible of thy 
* Mat. 5.3.  spiritual poverty, and have the 
† Eph. 3.8  unsearchable riches of Christ, been unfolded before thee in the Gospel? How have these things wrought upon thy heart? Hast thou felt thy heart stirred within thee hereupon? Hast thou felt God 
* Joh. 6.44  drawing thy heart out in desires and long after Christ? Hast thou been made willing to take Christ upon his own terms; to be thy Sovereign as well as thy Saviour? To rule over thee as well as to save thee? To save thee from thy lusts and 
† Mat. 1.21  sins, as well as to save thee from Wrath and Hell? Hast thou been made willing to take his † Yoke upon thee, 
* Mat. 11.29, 30.  and to bear his Burden? Hath Christ been welcome to thee when he hath come with his 
† Luk. 9.23  Cross, to lay it upon thee, as well as when he hath come with his Cordials, to refresh and comfort thee? Speak seriously, canst thou account thyself more happy in the presence of Christ in Prisons, and Perecutions, then in the midst of all worldly Pleasures and Prosperities without him? Tell me truly, if thou mightest certainly have thy wish, and desire granted, what wouldst thou wish for, whom wouldst thou desire? Ah, None but Christ, None but Christ. What dost thou trust to, on whom dost thou rest for salvation? On thy own righteousness, in thy own strength? Oh no, None but Christ, None but Christ. Art thou indeed Vile in thine own eyes, and are all things in the World but vile in thy esteem, in comparison of Christ? And is Christ above all things unto thee exceeding precious? Truly, if I know mine own heart, I esteem all the Riches of the world to be but 
* Phil. 4.8.  loss, and dung in comparison of the excellency of the knowledge of Christ Jesus my Lord. Well then, thou art a Believer? For unto them only that believe is Christ precious 
† 1 Pet. 2.7 . And if thou art a Believer, thou shalt certainly be saved, thou shalt surely one day behold thy Saviour in Heaven, and there live in the fruition of his glorious Loves unto all Eternity. 
* Joh. 3.16.  For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life.  
Now what sayest thou, poor soul? How does thy Heart echo to these Questions?  
Why, through the Grace of God, this I can say. It hath pl●●●ed the Lord so far to discover the emptiness of self, and sinfulness of sin unto me, that sometimes when I look down upon myself, I 
† Eze. 36 ●1  loath and 
* Job 42.6  abhor myself, and cannot but wonder that ever the Lord should vouchsafe to look upon me, and love me. Yea, I wonder he hath not thrown me into Hell. And when the Lord first revealed Christ Jesus to me in his Gospel, in his All-sufficiency and Readiness to save me, it even overcame my Heart, and my thoughts and reasonings were such as these; Oh good God And hast thou given thy dearest Son, to suffer such a cursed and cruel d●ath for such a vile sinner as I am! O sweetest Mercy! O infinite goodness! O glorious Love! Then me thought I first felt my Heart, that before was like a 
† Eze. 36.26  stone within me, to melt and sensibly dissolve at once into sorrow and joy; 
† Zac. 12.10  * Sorrow, that ever I had sinned against such a good God; 
† Luk. 2.10  Joy, that ever Mercy and Salvation should be tendered to such a vile sinner. And then when I cast up my Eyes to Christ, and beheld him, sometimes as crucified on Earth, sometimes as glorified in heaven, my heart sure spoke within me, much to this purpose; O dear Jesus! And hast thou endured such grievous sufferings, for the salvation of such a miserable sinner as I am? What wouldst thou leave thy Father's 
* Joh. 1.18.  Bosom and glory, to live here on Earth, and die on the 
† Phil. 2.8.  Cross, to save the Life of a crawling Worm? Hast thou poured out thy 
* Joh. 19 34.  Heart's blood, to que●●● thy Father's dreadful wrath, and to purchase his glorious Love to a poisonous Toad? Is it possible? Can it be believed for Truth, that the Son of God should come to save such a sinful wretch as I am? Yea, He hath said it, and I believe it. 
† 1 Tim. 1.15  This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save sinners, of whom I am chief. Hereupon I found my heart carried out in a restless and insatiable longing desire after Christ, yea, and indeed inseparably cleaving to Christ, thus manifesting himself to me in the Gospel. For than I not only saw the sinfulness of my sins, but I looked upon all my 
* Isa. 64.6.  Righteousnesses as filthy rags, and so humbling myself for my sins, and renouncing utterly my own righteousness, I cast myself wholly upon my Saviour, and resolved 
† Job. 13.15  though he should slay me I would trust in him. And now though since I have not often found such sweet and powerful workings upon my Heart, yet this is the state wherein I stand, I have solemnly resigned myself wholly up into the hands of Christ, as my Sovereign and Saviour, to be done with, and disposed of in every thing, as seems best unto him, and on him only do I rest for Righteousness and Life Eternal.  
Happy soul! God hath magnified his Mercy to thee, and done more for thee, then for thousands. God hath drawn thee t● Christ, and united thy soul to him by ●●●h, a Band indissoluble. For thou hast in this Declaration of God's deal with thee, laid open the very Mystery of Faith, and manifested how the Holy Ghost hath by this Heavenly Band inseparably knit thy soul unto thy Saviour. Rejoice then in thy God. For thy soul is safely locked up in the Everlasting Blessed Embraces of thy Redeemer. Yea, thou shalt be for ever worn as a Jewel in his bosom. Fear not, For in the day that God makes up his Jewels 
* Mal. 3.17 , he will remember thy soul. And though thy Faith be weak, be not discouraged. Thou standest not in thy own strength, but in the strength of Christ, who is 
† Isa. 63.1  Mighty to save. The safety of the Child in the Mother's Bosom, lies not in the strength of its own weak Arms, wherewith it clings about her; but in the strength of the Mother's Arm, and the Affectionate Tenderness of her heart towards it. What? though thy Faith be weak, thy strength be small, and thy Enemies strong, thou art kept by the Power of God through Faith unto salvation 
* 1 Pet. 1.5. . Christ is thine, and so Heaven and Happiness is thine also.  
The Lord grant I may live to his Praise, that hath showed Mercy on me. For the Glory of God is, I know, the end of these Dispensations of his Grace. For thus it is written 
† Eph. 1.12, 13, 14.  That we should be to the praise of his glory who first trusted in Christ. In whom (saith the Apostle) ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of Promise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession, unto the praise of his Glory. But how may I know that God hath given me this Earnest of my Inheritance; that I am sealed with his Holy Spirit, or that he hath given his Holy Spirit to me?  
If God hath given you Faith in Jesus Christ, he hath certainly sealed you with his Holy Spirit, and so given you the Earnest of your heavenly Inheritance. For it is the Spirit of God, which is the Spirit of Grace, by which that Faith was wrought in your Heart, by which you have been united to Jesus Christ. The Graces of Sanctification, Repentance, Faith, Hope, Love to God, Charity, etc. are the prints of this Privy Seal, wherewith God seals Believers as his own Peculiar, which in whatsoever soul they are found, to that soul is the Spirit of God given as an Earnest of an eternal Inheritance in Heaven. And where there is one Grace of the Spirit, as that of Faith, which hath already been evidenced, there are all the rest, though not equally visible. Though sometimes but one Star do appear in the Heavens, yet we are sure all the rest are fixed there, though they are clouded from our sight.  
Moreover the Spirit of God where ever it is, is a Spirit of Holiness, Prayer and Comfort. Now do you desire to know whether the Spirit of God be given to you, and do indeed dwell in you? Then search your Heart, and tell me what you discover upon these Inquiries. Do you find sin to be a Burden to you, and are you weary of it? Do you indeed hate your sweetest sins, and love the strictest ways of Holiness? Do you maintain a constant Conflict against your Corruptions? Can you truly say with the Apostle, 
† Rom. 7.19  The good that I would, I do not: but the evil which I would not, that I do. For, 
* v. 21.  I find a Law that when I would do good, evil is present with me. Yet I delight in the Law of God after the inward man. Oh do you not extremely long to be freed from this Bondage of Corruption, that in the duties of Holiness you might enjoy a more glorious Freedom of Communion with God? What is it which chief makes the world uncomfortable to you? Is it Sin or Suffering? Which of these two is it which you most constantly fear, and most carefully decline? Can you hearty bless God for Affliction, when it becomes a Means to promote in your Heart the work of Grace and Holiness? Is not your heart grieved for the Sin that cleaves unto you in your best performances? Do you not find your heart endeared to the Children of God, more than to any others in the world? Do you know what it is that thus engages your Affections to them? Is it not the Beauties of Holiness? If it be thus with you, then surely doth the Spirit of Holiness dwell in you.  
Furthermore, Do not you find your Heart drawn out in holy Breathe after God? Are you not wont to pour it out daily in 
† Mat. 6.6.  Secret, into the Bosom of your Heavenly Father? If any thing afflict you, or oppress your Spirit, are you not wont to go and make your moan unto God 
* Ps. 142.2 ? When you want any choice Blessing, are you not wont to go and ask it of God? Do you not esteem it a singular Privilege, that you may freely go upon all Occasions, and open your Heart unto your Heavenly Father? And do you not find sometimes when you go unto God under great Discouragements, many sweet Enlargements in Prayer? Do you not find your heart inflamed with Love to God, when you perceive he is pleased to hear your Prayers, and answer your Requests? But is not your Spirit much 
† Psal. 30.6  troubled, when he hides his Face from you? Do you not account those sad Days, wherein you find such a Deadness in your Heart, such a Dulness upon your Spirit, that you cannot find that Refreshment in prayer, which you was wont to receive even in your sorest Afflictions? But are not those day's festival with your soul, wherein God enlarges your Heart in Prayer, and in Returns thereof, enlarges his Hand with Blessings? Is it thus with you? Then surely the Spirit of God is given to you, and 
* 2 Tim. 1.14  dwells in you. For the 
† Zec. 12.10  Spirit of Grace is a Spirit of Supplication. For when of Sinners God makes us Sons, he sends the Spirit of Adoption into our Hearts whereby we cry, Abba, Father 
* Rom. 8.14, 15. . Such than are the Children of God, and Heirs of the Kingdom, 
† Rom. 8.17  joint Heirs with Christ of the Kingdom of Glory.  
To conclude, Hath your soul ever tasted the sweet Comforts of Communion with God? Have you been sensible of the refreshing Influences of his Holy Spirit, when sometimes his Face hath shone upon your soul in Duties or Ordinances? Do you prise these Comforts above all earthly Delights? Have you felt your Heart sometimes melting under the glorious Sunshine of God's ravishing Face? Have you felt your Heart dissolved (as a Lump of Sugar in a Bowl of Wine) into Holy Joy under the Pouring forth of the Love of God? Then you may indeed, 
* Rom. 5.2  Rejoice in the Hope of the Glory of God: and your 
† Rom. 5.5  Hope shall not make you ashamed, because the Love of God is shed abroad in your Heart by the Holy Ghost, which is given unto you.  
Behold then, O gracious believing soul, what ground thou hast to long for Heaven, seeing if it be thus with thee, thou hast a clear undoubted Title to it, as thine Eternal Inheritance! For canst thou not by the foregoing Evidences, dear up thy Receipt of the Earnest thereof, the Holy Spirit of God? What sayest thou?  
Truly I dare not deny what great Things God hath graciously done for me. This than I can truly say, though I am a poor sinful Creature, I do hearty desire that God would sanctify me throughout by his Holy Spirit, and make me holy. Though sin be in my heart, yet my heart is not towards my sin, but against it. I know by sad experience my Infirmities are so many, my Corruptions so strong, that I daily sin against God, but yet if my Heart deceive me not, I would rather choose to undergo the greatest suffering, then willingly to commit the least sin against my good God. I have had experience of many Troubles and Afflictions of one kind or another, but this I am sure of, that none of them have been such a Hearts-grief unto me as this, that I have offended and dishonoured God by my sins. And 'tis my daily Request unto him, that he would vouchsafe to give me such a Measure of his Grace, that for the Time to come, I might live only to his Glory. I find my Heart, I do confess, many Times much straightened in Prayer, but yet still the bent of my soul is towards God. And I find that when I have been most enlarged in Prayer, my heart is most apt to be lifted up in Spiritual Pride, and when most straightened, to be most cast down in Self-Abasement. And yet, I bless God, I do not in these Enlargements forget my own Vileness, nor in these Abasements forget God's Goodness. And thus I do perceive that it pleases God to do my soul good by his different Dispensations. But Oh how sweet, how ravishing, how glorious are the Incomes of God to my soul sometimes in Prayer! O me thinks I am lifted up above all the world's Vanities, above its Riches and Glory, in so much, that if the whole world was a Globe of Gold, I should no more regard it then a Heap of Dung, in comparison of the glorious soul-ravishing Joy I feel in Communion with God. Oh me thinks my soul is walking with God in Paradise; its soaring with the sacred Seraphims, about the Throne of God; it's bathing itself deliciously in the 
* Psal. 36.9  Fountains of Life, and Rivers of Pleasures, that are at God's right hand 
† Ps. 16.11 ; it's even drenched in the glorious Joys of Eternity. O than methinks it grieves me to come out of such a Paradise, to come down from such a Heaven, to turn mine eyes from beholding so much Beauty and Glory as my soul then sees in the Face of God; or that the world's Vanities interposing, should again rob me of such a beatifical Vision. But alas! 'tis but seldom I experiment such precious Enjoyments. My heart, alas! oft for a long while together, is as an Instrument unstringed, and utterly out of Tune, upon which I can make no Music, no Melody at all. I am in a dead, flat, dull Temper, and can hardly tell, how to bring out a Word in Prayer, or put up one petition to God with any Fervour. But yet even in this Condition I can a little refresh myself with Reviews of the Lords former loving Kindnesses to my soul. For I have sometimes felt my heart marvellously refreshed with his gracious Comforts, and my soul hath been sometimes sprinkled with glorious Joys. If these than be the fruits and flowerings forth of the 
* 1 Joh. 3.9  Seed of God in me; if these be the Productions of the Spirit of Holiness, and Evidences of its In-being in the heart, than I hope I may comfortably conclude, that God hath been pleased to give unto me his Holy Spirit.  
Blessed be thou, O Believer, for thou hast unlocked unto me Christ's Garden of Spices, and hast refreshed my Spirit by leading me up and down in flowery walks, while thou hast laid open before me thy Experiences of Gods gracious Deal with thy soul, in the Communications of his Spirit to thee; whereby thou hast given me Occasion to review some sweet Passages of that soul-ravishing Communion, which a poor Creature, and a worse sinner than thyself, hath sometimes had with the All-glorious and ever gracious God. Now assure thyself I dare no more delude thee in these great Concernments, these Matters of everlasting Consequence, than I dare delude my own soul. For should I dare to speak Peace to thee in an unsecure Condition, and so flatter thy soul into Hell, thy Life would God require at my hand, in the Judgement day. Know then, dear Soul, to thy present Comfort and everlasting Joy, these are not the fruits of Corrupt Nature, but of saving Grace; and this Grace flows from the Spirit of Holiness which is given to thee, and in respect of these blessed Fruits, Effects, Influences and Operations thereof dwelleth in thee, and will certainly conduct thee to a Kingdom of Glory. Fear not then the Evils that are or shall be upon Earth; for thou hast an Eternal Inheritance reserved for thee in Heaven. Thou art one of the small number of Christ's little Flock, and it is thy Father's good pleasure to give thee  Kingdom 
† Luk. 12.32 .  
Thus I have showed thee, O Believer, how thou may'st clear thy Title to the Kingdom of Heaven, thine Evidences for eternal Life. How thou may'st know, upon infallible Scripture-Grounds, that Heaven is thine Inheritance. What then remains, but that living in Perilous Times on earth, thou shouldst long to be possessed of the Glorious Joys of Heaven?  
And therefore now we are here together in the Wilderness, come, Believer, come along with me to the top of Pisgah, and let us there take a Prospect of the Holy Land. Seest thou there the 
* Isa. 33.17  Land that is a far off? Behold, that's the Land of Promise, where after our wearisome Pilgrimage, we shall have an everlasting glorious Rest. There the Flourishing Vines are ever laden with full Clusters of the richest Grapes. Oh! Happy shall we be, when instead of the Waters of the Wilderness, we shall come to drink of the Wines of Canaan. There the Rivers do continually flow with 
† Exo. 3.17 Flumina jam Lactis, jam Flumina Nectaris ibant Ovid. Aetas Aure●.  Milk and Honey. The●e shall we sit down by the Crystal streams of the purest Pleasures, and drink our Fils of the fresh Fountains of glorious Joys, everlasting Delights. Here we are encompassed with Enemies; but there we shall have a perfect Tranquillity, an eternal Security, an unchangeable Felicity. Oh that we had but 
* Psal. 55.6  Wings like a Dove, that we might fly from this High Mountain to that HOLY LAND.  
Come, Believer, why standest thou here gazing upon a tumultuous Throng of people, that rush out of the Gates of Babylon, to persecute and afflict the Children of Zion? 
† Isa. 33.20, 21.  Look upon Zion, the City of our Solemnities: Thine eyes shall see Jerusalem a quiet Habitation, a Tabernacle that shall not be taken down, not one of the Stakes thereof shall ever be removed, neither shall any of the Cords thereof be broken. But there the glorious LORD will be to us a place of broad Rivers and Streams, wherein shall go no Galley with Oars, neither shall gallant s●ip pass thereby. No, there shall be no Enemy to terrify us with a threatened Invasion, nor any to molest us with a bloody Persecution; for our City shall be 
* Isa. 26.1  walled with Salvation, and our streets shall be paved with Peace.  
Happy are the Inhabitants of the Heavenly Jerusalem. There they that have wallowed in the Dust, shall walk on 
† Rev. 21.21  Gold: They that have been wrapped up in Darkness, and buried in Disgrace, shall wear Robes of Light and Crowns of Glory. Were all the glittering Stars of Heaven turned into glorious Suns, what glorious Robes of Light would their intermixed Beams wove for the Inhabitants of the Earth! And yet all this would be but a shadow of the Glory of Heaven. For were all these Suns in the highest Heavens, they would be at once eclipsed and disappear, darkened with the All-transcending Brightness of the 
* Rev. 21.23  Glory of God. Sure we are, 
† Isa. 24.23  The Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously. Glorious things are spoken of thee, O City of God 
* Psal. 87.3 .  

Incomparabiliter clara est Civitas aeterna, ubi Victoria, ubi Veritas, ubi Dignitas, ubi Sanctitas, ubi Vita, ubi Aeternitas 
† Aug. de Vita aeterna. .  The Eternal City (saith Augustine) is of incomparable Claritude, where there is Victory, where there is Verity, where there is Dignity, where there is Sanctity, where there is Life, where there is Eternity. Oh who would not long to live in that place, where the Inhabitants are possessed of so many inestimable Privileges!  
Come, Christians, what say you to these glorious things above, now you experiment such perilous Times below? Here you are wandering in the Wilderness; Do you not long to be possessed of the Land of Promise? to see the Beauties, taste the Pleasures, and enjoy the Privileges of the Celestial Canaan, the supernal Jerusalem? Here you are tossed on a troublesome Sea, should you not desire to arrive at the Haven of HAPPINESS, to Land in GLORY? Here you sit by the Rivers of Babylon; should you not weep when you remember Zion? Even weep for sorrow that you are so long absent from it, which is the Place of your Triumph and Joy? Know you not that when once you are arrived at the 
* Psal. 48.2  City of the great King, your Waters of sorrow shall be all turned into the Wine of Joy? For the ransomed of the LORD shall return and come to Zion with Songs, and everlasting Joy upon their Heads: they shall obtain Joy and Gladness, and sorrow and sighing shall flee away 
† Isa. 35.10 . The●e shall you see those Turtle Doves, whose mourning voice you heard by the Waters of the Sanctuary, having their 
* Psa. 68.13  Wings covered with Silver, and their Feathers with yellow Gold, glassing their Eyes in the crystal Fountains of Eternal Life.  
The State of man may be distinguished into three Regions; there's a lower Region, which is the Region of Nature; a middle Region, which is the Region of Grace; and the highest Region, which is the Region of Glory. There's no true Tranquillity nor Safety in the first; there are many Storms and Tempests in the second: there's Rest and Joy, a perfect Peace with the purest Pleasures in the third, without intermission or end. Oh how should the Saints, who have been translated from the Region of Nature, into the Region of Grace, long to be translated (especially in stormy and tempestuous Times) from the Region of Grace into the Region of Glory.  
True they must be unclothed of this Mortal Body, before they can enter into that Region of Light, to put on the Robes of Immortal Glory. For, 
Induci in Nubes, penetrare in plenitudinem Luminis, irrumpere claritatis Abyssos, & lucem habitare inaccessibilem, nec temporis est hujus nec corporis *.  To be taken up into the Clouds, to pass into the fullness of light, to break into the Abysses of Claritude, and to dwell in the Light which is inaccessible, 
† Bern. sup. Cant. Ser. 38.  is neither consistent with this state of Body, nor compatible to this present Time. But why should we not be wiling that God should cast down our 
* 2 Cor. 5.1  Tabernacle of Clay, when we are assured he will raise us up a 
† 1 Cor. 15 43  glorious Temple in the room of it, a fit Mansion for an immortal soul allied to God, arrayed with Glory?  
We are indeed encompassed with Mercies on Earth; but we shall be surrounded with Glories in heaven. Mercy speaks a state of Imperfection and Misery; but Glory speaks a state of perfect Felicity. Ah Christians! Your Enemies will pursue you, till you are entered into the Sanctuary of God. The Avenger of blood will pursue you, until you have taken the City of Refuge. Who are these Enemies but your Sins, with those Troops of Miseries, which they lead up against you to destroy you? Who is the Avenger of blood, but Satan, who seeks the Life of your souls to destroy it? Now what is this Sanctuary? What is this City of Refuge? 'Tis Heaven, the place of the Saints Rest and Peace, Joy and Glory.  
Ah Christians! Why are your affections like ravenous Vultures) seeking their Prey upon Earth, when (with the Royal Eagle) they should be mounting up to Heaven, to seek their Rest in Glory? Ah Christians! What amiable Objects can you behold upon Earth, which make you so loath to be going hence, at least to long so little to leave this World, that you might live for ever in the Contemplation of the Glorious Beauties of Heaven? Surely it grieves your Hearts here to see Christ in his Blood, as he is daily 
* Heb. 6.6  crucified afresh by the sins of men; but then oh how will it joy your souls to behold the 
† Is. 33.17  King in his Beauty, Christ at his Father's right hand in glory, where he shall sit till all his Foes are made his Footstool 
* Ps. 110.1 Heb. 1.13. . Oh me thinks if Christ be indeed the dearly beloved of your souls, and infinitely more precious in your esteem, than all these earthly enjoyments, you should extremely long to be dissolved, that you may live with him for ever in Heavenly Glory.  
Ah Christians! What can you find or expect but Troubles and Miseries on Earth? What then should your desires and long be, but to be at 
† Heb. 4.9.  Rest with Christ in Heaven? Why does it please the Lord, who by his powerful Providence and Government order all things that come to pass in the World, to suffer these storms and tempests to arise, and so sorely shake the 
* Isa. 61.3  Trees of Righteousness of his own planting, but to loosen their Roots from the Earth, and so to prepare them to be transplanted into Paradise? It's the Privilege of the Saints of God, that 
* Rom. 8.28  all things work together for their good. And it's a considerable advantage that the people of God have by perilous Times, that thereby they are weaned from the world, made willing to be dissolved, and desirous to leave the Earth to live for ever in Heaven. Oh labour, Christians, to fetch this honey out of the Carcase of the Lion; to make this good use of bad Times. Let your hearts sit lose to all your earthly Contentments, and let your souls daily long more and more to be unclothed of your mortal Bodies, and to live in immediate communion with Christ in heavenly Glory. Oh long and labour to get out of this Wilderness of Thorns, and to enter into that Flowery Paradise of everlasting Delights, which God hath prepared for his children, when this life is ended. O long to see an end of these evil Days, that those glorious Days, whereof the Pious Father speaks, may at length begin, which never shall have an end.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Basil. in Psal. 33. .  Now (says he) indeed our Days are evil, but there are other Days that are good, Days whose light shall never be cut off by darkness, Days that shall never be severed by the dark Curtains of Night: For God himself shall be their eternal Light, crowning them with the resplendent Rays of his own glory. O the difference betwixt our Days on Earth and these Days of Heaven! Here we have often cloudy & stormy Days, but there's an everlasting Calm, an everlasting Sunshine of Love and Glory. These are oftimes days of Trouble and Torment, but those above are always Days of Triumph and Joy. These are Days of Sin and Labour, of suffering and sorrow; but those are all holy Sabbaths of Rest, and sacred Festivals of Divine Delights. So the same Father styles them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Delicious, Holy, Everlasting Sabbaths, Days of eternal Delight. So says the Apostle also; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
* Heb. 4.9  There remaineth therefore a Rest (an everlasting glorious Sabbatisme) for the People of God. Oh how should the Saints long and labour to enter into this glorious R●st!  
Happy are you, Saints, if all the Waves of afflictions, and rolling Billows upon which you are tossed in the troublesome Sea of this World, set you daily, hourly nearer to the fair Havens of everlasting Happiness. But, O then be sure you steer your Course by the sacred Compass of the Word of God. Oh be daily preparing yourselves by a holy Life, for a happy Death, if you desire to enter into a glorious eternity. In vain shall you long for Heaven, if you still live in sin, which is but to walk in the way that leads to Hell. Unless the Image of God be renewed upon your souls in the Beauties of holiness, while you are yet on Earth, never shall you see the Face of God in Heaven. For, 
† Heb. 12.14  without holiness no man shall see the Lord. Oh then, be daily crucifying your Corruptions, exercising your Graces, 
* 2 Cor. 7.1  perfecting holiness in the Fear of God, and so preparing yourselves for heaven, that you may be 
† Col. 1.12  meet to be partakers of the Inheritance of the Saints in Light. Then may you with comfort look for Christ's coming, who will receive you up into his Kingdom and Glory.  
True believers are such as 
* 2 Tim. 4.8  love the appearing of Christ, such as may with confidence 
† 2 Pet. 3.12  look for, and hasten unto the coming of the Day of God. But then consider, 
* 2 Pet. 3.11  What manner of Persons ought you to be in all holy Conversation and Godliness, that you may with comfort look for the coming of Christ, and with confidence hast to the Judgement day? Remember that the 
† Tit. 2.11, 12, 13.  Grace of God, revealed in the Gospel, which brings salvation to you, teaches you that denying ungodliness and worldly Lusts, you should live soberly, righteously and godly in this present World; So, looking for that blessed hope, and the glorious appeared of the great God, and of our Saviour Jesus Christ.  
Let Prayer and Piety then be your daily Exercise, during Life, that though you live in perilous Times, you may finish your Days in Peace. Be diligent in doing of good, and 
* 1 Thes. 5.22, 23.  Abstain from all appearance of Evil. And the very God of Peace sanctify you wholly: and I pray God your whole Spirit, and Soul, and Body be preserved blameless unto the Coming of our Lord Jesus Christ.  

† Judas 24, 25  Now unto him that is able to keep you from falling, and to present you faultless before the presence of his Glory with exceeding Joy; to the only wise God, our Saviour, be Glory and Majesty, Dominion and Power, now and ever. Amen.     
FINIS.   

The Author's Advertisement.  
REader thou art now come to the End of this Book; let me tell thee what was the End of the Author in publishing it. God, in the Scripture, tells us that evil Days, perilous Times shall come. This is doubtless written for our Instruction. It's then surely the Duty of a Minister of the Gospel, to give People WARNING of these perilous Times, and (after the Example of the Prophets, and faithful Preachers of the Word in all Ages) to give in his WITNESS against the evil of the Days. This, out of Faithfulness to the great Interests of the Glory of God, and the Salvation of souls. The Author, upon this Ground, readily embraced, what he judged his fittest Opportunity, for the discharge of this Duty, that so he might have a good conscience, both towards God, and towards men.  
Moreover, the Author observing with Grief, how the generality of men perceiving their Danger in such perilous Times, are wont to study their safety by carnal Compliances with every rising Party, whereby when a wicked Party prevails, it strengthens itself mightily to the carrying on and Accomplishment of those Designs, which are destructive to the whole Nation, in the Safety or Ruin whereof particular Persons and Societies must needs stand or fall. Thus the Trees submit themselves to the scratching Bramble, and put their Trust under its shadow, till at length Fire coming forth from it to devour the Noble Cedars, consumes the whole Forest. Such is the Folly of men, that ofttimes by that very means whereby they seek for Safety, they run themselves into the greater Danger. I judged it my Duty therefore to endeavour a Discovery of a more excellent Way.  
Doubtless here lies our greatest Danger; in our provoking God by our sins, to punish us and the whole Land by his Judgements. If he become our Enemy, they are not men, be they never so great and mighty in Power, that can help or save us. And by sinful compliances how soon may the whole Nation be involved in the guilt of those horrid Perjuries, injurious Encroachments, fearful Enormities, and God-provoking Abominations, which may pluck down the sorest Plagues and Punishments upon all the People of the Land. Our only safety than lies in making our Peace with God, by humbling ourselves for all our sins, and turning to him with our whole Hearts, and so in walking humbly with him in his holy ways, and keeping ourselves clear from the Evils and Abominations of the Times. For if God be with us, who can be against us? If he that is Mighty to save be our Friend, we need not care who are our Enemies, nor fear what man can do unto us. Now this is the Scope and Drift of the present Treatise; and to give a timely Warning of this Danger, and a seasonable Admonition of this Duty, was the Design, and is the Desire of the Author.  
For this Reason and end therefore was this Sermon first preached, and afterwards by the Advice of many of his Reverend Brethren, the Ministers of the Gospel in the City of London, was this Discourse published. If thou desirest to know what was at the first preached in the Sermon, and hath been since added in the Discourse, which hath swelled it to this Bigness, take this Account. The Sermon mainly consisted of these two things; the Symptoms of perilous Times, and the Duty of the Saints in such Days of Danger. For the former; those seven Symptoms were laid down, which according to the Order wherein now thou findest them, are the third, fourth, fift, sixth, eighth, ninth and last. For the latter; the first and second Duties only were pressed, and therein principally the fift Branch of the second Duty. Almost all the rest, with sundry illustrative Enlargements of these, are added in this Treatise, that it might, by the Blessing of God, become of more General Usefulnesse. This Advertisement I have added for thy satisfaction, which I shall conclude with this Caution; Take heed thou art not one of them that make the Times perilous. By a serious Perusal of the foregoing Discourse, and a Religious Reflection upon thyself, thou mayest come to know whether thou art on God's side or against him. But see thou do thyself not Hurt by what's meant for thy Good. Harden not thyself against the Admonitions given thee in the Name of the Lord. For, Know; the BOOK in thy hand, however buried in Contempt, will rise up in Judgement against many Great Ones, many Guilty Ones in this Nation, at the last Day; whose guilt will be aggravated by their slighting of this timely Warning, given them by  
A poor, unworthy Servant of the Lord Jesus, in the Ministry of his glorious Gospel, THO. wiles. London, Aug. 15. 1659.   

The Book commended to God's Blessing.  
GLORIOUS GOD, This poor thing, which thy unworthy servant hath finished in thy strength, is now pressed for thy service. And behold I have here brought it before thy Majesty, that it may receive thy Blessing. Thou, who art the great God, delightest to do great things by weak Means, that thy Power may appear, and thy Name may have the Glory. O that it would please thee to make use of this poor thing, as an Instrument in thine own hand, for the Glory of thy great Name, and the good of thy People, in this sinful Nation! Oh let not the Weaknesses and Infirmities of thy servant, that herein disclose themselves, hinder the success of this small service, which he desires hereby to do thy distracted Church. Lord, own and accept what is Good in it, for it is thine own: but what is Evil, pardon and cover, as proceeding from the weakness of a poor Creature, that would willingly do thee much better service, and yet is willing to submit to thy Will, though Thou shouldest subject him to the meanest employment. And give, O Lord, so much Charity to his dear Brethren, that they may cover the Infirmities of their poor weak Brother in Love; and not seek to hurt him, by that whereby he desires to do others Good. Oh that thou wouldst be pleased to put it into their Hearts, from the discoveries of thy poor servants Weaknesses, to take an occasion to adore the Riches of thy free Grace, and to exalt thy Name with Praises, for that thou hast been pleased to intrust them with more excellent Abilities for thy service! So shall thy servant have cause to glory in his Infirmities, when thereby some Glory shall redound to thy Name.  
But as for the Proud, who make it their Glory to oppress the Poor, keep thy servant ever in that Resolution, to which by thy grace thou hast raised his heart, rather to perish by their Power, then by any unworthy Compliance, to seek his own Preservation or Advantage, to thy Dishonour. Fill his Heart, and the Hearts of all thy faithful servants, with a holy Contempt and Scorn of their Favour, whose Friendship is flat Enmity with God. Make thy servant one of them, in whose Eyes a vile Person is contemned, how Great or Glorious soever he be in the World's eye; but let him ever honour them that fear the LORD. Let not thy servant think it strange if he suffer Reproach from them, that cast Dishonour upon Thee; but rather rejoice in their Reproaches, as the Badges of his Faithfulness, and wear them as his Crown and Glory. Let him not study to please men, lest he lose the Honour of being the servant of Christ. Oh let thy servant behold Smiles in thy pleased Face, and taste the sweetness of thy precious Promises, and so shall he not fear the Frowns, nor regard the Threats of Proud, Perfidious, and Presumptuous sinners. Let him never desire to have them for his Friends, who by their horrid Enormities have made God their Enemy. Let him never seek to be esteemed by them, whose Insolences proclaim to the world that they contemn God. Yet, Oh that thou wouldst open their Eyes to see their sins, before thou tumble them from their Earthly Glory into Hell! Oh that in stead of accounting thy servant their Enemy for telling them the Truth, they might see and consider that it is the highest act of Friendship to show them their Danger before it be too late. Oh that it would please thee by thy Spirit, to convince them of those sins, and fearful abominations, which thy servant hath endeavoured herein to represent, as in a Glass, before their faces! Oh give them to repent of their wicked Deeds, and to humble themselves for their insolent Actings. However, Lord, by thy powerful Providence restrain them in their ways of wickedness, whose Ambitious and aspiring spirits prompt them to the most Audacious and illegal Actings, for the securing of their own Interests, and the Establishment of their own Glory and Greatness upon the Ruins of the Church and Commonwealth; restrain them, O Lord, lost they pluck down Judgements not only upon their own heads, but also on the too guilty Nation.  
And vouchsafe, O God, to look down from thy high and holy habitation, upon this sinful Land; but not with an Eye of Fury and Revenge, but with an Eye of Mercy and Love. Thou seest what fearful Abominations are committed amongst us: Thou knowest what perilous Times are come upon us. Thou seest how cruel enemies do rend the body of thy dear son, the CHURCH, which he hath redeemed with his own blood. Thou hearest with what hellish Oaths and Blasphemies vile Creatures daily tear thy sacred and glorious Name. Oh! If thou wast not infinite in Mercy and Patience, thou hadst long ago reigned down Fire and Brimstone upon our heads, or involved the whole Land in Confusion and Blood. It is of the Lords mercies we are not consumed, because his compassions fail not.  
But now, O Lord, hear; O Lord, have Mercy; O Lord, forgive the many and great sins and Provocations of this Land, and do not forsake us utterly, nor irresistibly destroy us, as we have deserved. We must needs confess that we and our Princes have greatly sinned against thee, and fearfully provoked the pure Eyes of thy Glory. Lord humble us from the highest to the lowest; give us a true Repentance for all our sins, and Grace to turn to thee our God with our whole hearts, and so spare us, and heal our Land. Oh stir thy people up to those special Duties, which are at this Time in a special manner incumbent on them. Let this Warning and Call which thou givest them by the hand of thy servant, become, through thy Blessing, effectual for the Awakening of thy servants out of their Security, and the Engaging of them to those Duties, whereby thy Wrath and Judgements may be prevented, and a wide Door may be opened, whereby thy Blessings may flow in abundantly upon us. O Good God, punish not this Land with a Famine of thy Word. Oh take not thy Gospel & Ordinances from us; Remove not thy golden Candlestick. Oh never let it be said, The Glory is departed from England! It were better for us to see our streets run down with the Blood of the slain, and to behold the Bodies of thy Saints burnt in flames, then to live in peace, and grow cold in our love to thy Truth, till we have utterly lost the Gospel. Prayers put up in Flames and Blood might recall it again, when a general sloth and security in sin, may forfeit it for ever. But, O Lord, continue thy Gospel, preserve thy People, and bless thine Inheritance in the Land. But if for our sins, thou shalt suffer those storms to arise, whereby thy Church shall suffer Shipwreck, Oh let this poor Plank cast out by the hand of thy unworthy servant, be a Means to save some Souls. Oh let this small Light direct some souls in the right Path, for their eternal Salvation, to the Glory of thy free Grace, through the Lord Jesus, our only Mediator and Redeemer. Amen.  
FINIS.   

Errata Typographica.  
Some small Mistakes have escaped the Press, whereof some few are amended with the Pen. Some few Mispellings, Mispointings crave their Pardon of course, as Things of such ordinary Incidency in Printing, that the greatest Diligence can hardly prevent them. Some of the most material Mistakes, which offered themselves to Notice upon a swift Review, are these that follow.  
Errata. Correcta. Pag. Lin. intended extended 13 29 Premuniti. Praemuniti. 14 24 overcome overtake 16 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 37 19 Vial Viol. 48 6 Frevalency Prevalency 54 5 Excess; Excess?] 93 13 he the 93 14 Octavious Octavius 94 16 victus vinctus 97 marg. scattered shattered 150 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 marg. Corn Cork 257 5 thus there 263 11 Diabolos Diabolus 275 1 Name Doctrine 275 5 Baits Balls 287 23 Baldwin. de Cas. Conse. Balduin. de Cas. Consc. 289 marg. he was proceeded against he was to be proceeded against 291 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Error Seculi. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12. v. 11.   

A SYNOPSIS of the foregoing TREATISE in six TABLES.  

The first Table. IN unfolding the Prophecy of perilous Times, we are to consider the Parts of the  
1. TEXT, the Subject of the Discourse. These are The Page of the Book 1 two; for herein we have a 

1. Prediction of Danger, wherein we are to consider the 

1. Terms, wherein it is expressed; Perilous Times shall come. The Page of the Book 5  
2. Time, when it is to be expected; in the last Days. The Page of the Book 9    
2. Premonition of Duty, directed to Timothy, and in him to every faithful Minister and good Christian; This KNOW also that in the last Days perilous Times shall come. The Page of the Book 14    
2. TREATISE, or the Discourse upon the Subject; which (answerable to the Parts of the Text) are two, sc. the 

I. DANGER to be discovered. Here are two things to be considered; sc. the 

1. Means of the Demonstration, when these Times are come; This by the 

1. CHARACTERS of pernicious Persons. Tab. 2.  
2. SYMPTOMS of perilous Times, which (as to the main intent of them) are 

1. Moral. Tab. 3.  
2. Political. Tab. 4.      
2. Ground of the Denomination, why these Times are so called; sc. because of the Evils and Dangers of them. Tab. 5.    
II. DUTY to be discharged. Tab. 6.     

The second Table.  
The CHARACTERS of pernicious Persons are drawn Pag. 25 from their Properties and Practices, and are 

1. Positive and absolute; as, 

1. Lovers of their own selves. Pag. 26  
2. Covetous. Pag. 28  
3. Boasters. Pag. 28  
4. Proud. Pag. 29  
5. Incontinent. Pag. 37  
6. Fierce. Pag. 38  
7. Heady. Pag. 44  
8. . Pag. 45    
2. Relative, in Reference to 

1. God; as, 

1. Unholy. Pag. 33  
2. Lovers of Pleasures more than Lovers of God. Pag. 47  
3. Having a form of godliness, but denying the power thereof. Pag. 49    
2. Men; as, 

1. Disobedient to Parents. Pag. 31  
2. Without Natural affection. Pag. 33  
3. Truce-breakers. Pag. 34  
4. False-Accusers. Pag. 35  
5. Despisers of those that are good. Pag. 39  
6. Traitors. Pag. 40    
3. Both God and men; as, 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blasphemers, Revilers. Pag. 30  
2. Unthankful. Pag. 32  
3. Wicked men and Seducers. Pag. 51         

The third Table.  
The Moral SYMPTOMS of perilous Times are these, 

1. Prevalency of Impiety: wherein are some Pag. 54 

1. Special sins, making the Times perilous; as, Pag. 57 

1. Atheism and Irreligion. Pag. 58  
2. Murmuring against God. Pag. 62  
3. Injustice, Cruelty, Oppression. Pag. 65  
4. Swearing and Cursing. Pag. 76  
5. Adultery, Fornication, Uncleanness. Pag. 83  
6. Gluttony and Drunkenness. Pag. 86  
7. phantasticalness, Vanity and Pride of Apparel. Pag. 103    
2. Special Cases, wherein the Times by reason of these sins, are in a special manner perilous; as in case of Pag. 122 

1. Commonness of sin. Pag. 124  
2. Generality of Offenders. Pag. 128  
3. Obstinacy and Impudence in sinning. Pag. 132  
4. Remissness of Magistrates and Officers in punishing. Pag. 138  
5. Incorrigibleness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 142    
2: Formality in Religion. Pag. 151  
3. Security in a state of uncertainty. Pag. 321  
4. Divisions in the Church and Union of her Adversaries. Pag. 307       

The fourth Table.  
The Political SYMPTOMS of perilous Times, are these, 

1. Impiety veiled with hypocrisy. Pag. 160  
2. Iniquity clo●●● 〈◊〉 Authority. Pag. 190  
3. Perjury and Covenant-breaking. Pag. 208  
4. Practical Atheism. Pag. 226  
5. Impiety acted with Impunity. Pag. 231  
6. Toleration of Errors in Religion. Here we are to consider the Pag. 246 

1. Characters of erroneous persons, which are these Pag. 249 

1. Pride and self-conceitedness. Pag. 253  
2. Self-separation from the true Church. Pag. 257  
3. Railing upon Magistrates and Ministers. Pag. 266  
4. Covetousness. Pag. 277  
5. Uncleanness. ibid.    
2. Cases, which upon this account constitute perilous Times. These are Pag. 281 

1. Licentiousness coloured with Liberty of Conscience. Pag. 281  
2. Protection of Error and False-worship. Pag. 287  
3. Misusing Gods Ministers. Pag. 292  
4. Contempt of God's Ordinances countenanced. Pag. 299  
5. Sinners sedulity, and sloth in Saints. Pag. 304      
7. Peril of Plaindealing. Pag. 329     

The fifth Table.  
The Evils of perilous Times are to be considered as the 

1. Causes thereof; as the 

1. Provocation of God. Pag. 339  
2. Perversion of men. Pag. 340  
3. Pollution of the Land. Pag. 341    
2. Consequents thereof; as the 

1. Infliction of Judgement on the Land. Pag. 342  
2. Persecution of the Church. Pag. 345  
3. Destruction of men's souls. Pag. 347       

The sixth Table.  
The DUTY of the Saints in perilous Times is Pag. 348 

1. Mourning for the Abominations of the Times. Pag. 349  
2. The serious practice of true Piety. This Duty consists of five Branches, which are these, Pag. 361 

1. To keep themselves from the corruptions of the Times. Pag. 366  
2. To take heed of active compliance with those that are the chief causers of the evils of the Times. Pag. 367  
3. To consider one another to provoke unto Love and Good Works. Pag. 370  
4. To live in the Exercise of their most excellent Graces. Pag. 371  
5. To appear boldly in their places against the Evils of the Times. Pag. 373    
3. Earnest Prayer to God for the amendment of the Times. Pag. 381  
4. Making God their refuge till the Dangers are overpast. For this end there is a threefold Work required; sc. Pag. 389 

1. To clear up their Interest in God. Pag. 390  
2. To act all the Powers of their souls upon God. Pag. 393  
3. To be much in communion with God. Pag. 396    
5. Taking off their hearts from Earth, and longing after Heaven. Looking and longing for the coming of Christ. Pag. 400     

Rev. 22.20 21.  He which testifieth these Things, saith, surely I come quickly. Amen. Even so, Come Lord Jesus.  
The grace of our Lord Jesus Christ be with you all. Amen.  
FINIS.