THis chapter is happily divided from the rest; it distinctly containing the second part of thi [...] Epistle, viz. [...] Prophesying of the Prognostick Antecedents, fore-running near before the next Appearance of Christ, with their appendices & Appurtenances.

An Error of some of the Thessalonians, that the Day of Christ, [...], was then even as present, Vers. 2. was the occa­sion of this Discourse of the Apostle. Which he begins with beseeching and obtesting them, (Vers. 1.) by the future coming of Christ, that they would not be shaken in minde, as if he were then presently coming, though (as in all Ages down to us) some would assert it, (Vers. 2.) as pretending their own spirit of Prophesie, or some word, viz. Tradition; or suppositious Epistles of the Apostles. But, saith the Apostle, them that per­swade that, decline ye; for they go about to deceive you. Because that Day cannot come, unless such and such things first come to pass; and so he smoothly slides into our Text, and the Prophesie of the falling away of the seeming Christian, and the revealing of the Anti-christi­an, before the next Appearance of Christ. Let no man de­ceive you (saith the Apostle) by any means, for that Day [Page 2]shall not come, except there come a falling away first, and that man of sin be revealed.

You see by the change of the Letter in your Bibles, how much is supplied by our Translators, viz. Day shall not come is not in the Greek: but are the true sense and in­tent of the Text, and therefore supplied by other Trans­lators, both of the best Latins and others. And they do it, because, say some, here is an Aposiopesis, an Ellipsis, say others.The Commen­tator on this E­pistle in Zan­chies works saith, that some Syriack Copy so supplyes words, viz. Syrus (inquit) Ne quis vos decipiat ullo modo, nam nisi venerit prius defectio, & reveletur silius hominis peccati, silius perditionis, scilicet non instabit Dies ille Domini. Howbeit I find them not any how so suppli­ed in either of my two Syri­ack Cosies. But what need of all this? To me the Greek it self duly pointed, and rendred, is able sufficiently to ex­press it self. [...], &c. Correct the pointing (for we had need sometimes, as John 15.2. &c.) and put the first Coma at [...], and then the sense runs smoothly and fully thus; Let no man deceive you by any means, that so it is, (viz. as Vers. 2. that the Day of Christ is at hand) except there come a falling away first, &c.

There are some singular Elegancies and Emphases in the words, 1. [...]. Two Negatives are put in the Dehortation, whose properties are more vehement­ly to deny, and forbid; as that we may truly render the Apostle, according to the Idiome of our English thus; Let no man by no means deceive you. Intimating vehement­ly, that thence to succeeding Ages there would be much danger of many deceiving and being deceived, that Christs second Coming was fulfilled afore it was. And this Deceit would peep up under many shapes, as the word [...] (rendred here means) may also signifie. We shall view this thousand-shap'd Proteus better afterwards. 2. The falling away in our English, is in the Greek expres­sed by a word which signifies an odious falling away, and our English of it (if rendred word for word) exactly takes after the Greek for casting an odium upon it; For 'tis [...], Apostasie. The Arabick keeps the same. The [Page 3] Syriack [...] signifies Rebellion. For Apostates usually do not onely fall away from the Truth, but also against the TruthHeb. 6.6. [...], Fall against. As the Greeks say, [...], Contrary to reason, [...]. A trans­gressor against the Law. And the Apostle adds in that Heb. 6.6. [...] which is fal­ling against the Truth with a witness. 3. Revealed, and the Greek of it [...], are near kin to [...], the Book of the Revelation, both name and thing, viz. This man of sin, and of perditi­on must be revealed as ripe in sin for perdition, according to the Revelation, Chap. 16. & Chap. 17. before Christs next coming. Which Man of sin is expressed with the greatest Emphasis, of Emphasis upon Emphasis, [...], i. e. That same man of the sin, that same son of the perdition. And the Greek of perdition is of the kindred of that Greek name of Anti-christ (Rev. 9.11.) Apollyon. [...], the Hebrew name there answers exactly. This Feast (as the Revelation oft cals him) is both actively and passively, The Man of sin, and Son of perdition, Illud sce­lus, & Homo perditus; as the purer La­tins name, one desperatly wic­ked for ruine. He causeth, and is sin and perdition. The cause in others; the object in himself. Son in Hebrew applied to things as in the Text, signifies inherence and propriety of the thing to that man.

I think it long this while I am in the Bark and Shell of the Text. Let us shew you briefly the pith and ker­nell. I am not willing, though it would be easie to shew you the variety of Glosses of the Greek ancient and pious Fathers, but rather (to my light) strike point blank up­on the verity of the native sense.

Before the next Appearance of Christ, two Signes shall precede as fore-runners, Apostasie, and Anti-chri­stian Impiety, both transcending, and surpassing. For 'tis as well emphatically said [...], The or that Apostasie; as [...], The or that Man of sin. And both inferring one another, like Scales. If profession of Christianity go down, Anti-christianisme riseth up. If Anti-christia­nisme stands up, ascends; visible Christianity fals down, and deelines. The Apostle speaks both in a breath, not putting so much as a period, or half period point be­tween [Page 4]And after in this Chapter prosecutes them, as reciprocally, by turns, inferring one another.So in Ver. 10 after the Text. Men hear the Truth, but not receive the love of the Truth; they are out of love with it; Therefore the Man of sin is let to appear: He openly acts his power, signes, &c. and de­ceives such with his unrighteousness and lyes. This the or­der of nature of these, in the Apostles following pro­secution.

This Apostasie, and this Discovery revealine Anti-christ are both twofold (here hinted, and elsewhere more ex­plained) twilled together, like the Legs of two Wrest­lers, clasping for a Combat. The first Apostasie is not onely from the outward serious practise of Religion, but also from the Doctrine of Faith, and the historical, or temporary Faith of Doctrine, (as elsewhere we have more enlargedDoemonolo­gie or Chara­cter of the crying Evils of the present Times.) yea, and by that means gradually to a­postatise from a fundamental Faith, that there is one true God, JEHOVAH, that hath his throne in Heaven, and the Farth for his foot-stool; and yet (many) have a diabo­lical Faith, implicitly, at least to go to the Devil in unlaw­full, Astrologie, [...]ele [...]mes, Stoicheioseis, Schemes, Cir [...]es, and Infernal ceremonies, to know, and do, things not revealed by God. This Apostasie the Apostle here hints, [...]ers. 10, 11, 12. after our Text, as a Commentary upon it, touching the word Apostasie, saith he, They received not the love of the Truth, that they might be saved. For this came God sent them strong Delusions, that they should beleive a [...]e [...]; that they all might be damned, who beleived not the Truth, but had pleasure in unrighteousness.

But this, this same Apostle, in 1 Tim. 4.1, 2. lays wide open, and strikes home thus: Now the Spirit speaketh ex­presly, that in the later [...]imes some shall depart from the [...]ITH, giving heed to seducing spirits, and DOCITRINES of DEVILS, speaking lyes in hypocrisie, having their [Page 5]CONSCIFNCES SEARED WITH AN HOT IRON. This added, fully reacheth this latitude of the first A­postasie; which though it seems to wrestle against An­ti-christianisme, yet doth but list it up. For by the op­portunity of this Apostasie, Anti-christianisme takes its turn to be advanced, and therein is the first Revelati­on of Anti-christ (as the Text speaks) that is, Anti-christ shall be revealed in his power and glory So the Greek Fathers gene­rally, though I list not to name them. (as the blinde Worlds power and gloryRev. 13.3. All the world wondered af­ter the Beast.) as our Apostle suf­ficiently hints in the [...] [...] and [...]erses after the Text, as a Commentary upon it, touching that revealing; that same man of sin (s [...]ith the Apostle, according to the Creek) and [...] of perdition be revealed, that same opposer and exalter of himself above all that is called God, or is wor­shipped; even to hi [...] sitting over the Temple of God as God, shewing himself that he is God; and now ye know what with­holdeth that he might be revealed in his time. That is, the being and power of the Roman Emperour hindered Anti-christ then, from appearing in that dominion, power, and glory, as to be above all that is called God, &c. that is, above all Magistracy. To which as he attains, there is added a second Apostasi [...], he draweth after him the Nati­ons of the Earth, from their due Subjection to their own chief Magistracy, to adore and worship him, Rev. 13.8. And this our Apostle sufficiently hintethThough we n [...]me not the whole stream of the Latin [...] th [...] generally running this way: unto us in Vers. 9. and 10. After in that he saith, This same Opposer of all other powers shall come after the working of Sa­tan, with all power, and deceivableness. Should seem he shall deceive many with all his false Principles, and draw them after him, to submit to his power; till at last follows a second Revelation of that Man of sin Anti-christ; revealing him in his intolerable impiety, tyranny, and enmity, not onely against the Christianity of Be­leivers, but against the natural liberty of mankinde. So [Page 6]that this second Revelation of him, Legs down, and o­verthrows the first Revelation of him. And repays his causing the former Apostasies from Conscience to­wards God, and due subjection to Magistrates, with an Apostasie (if I may so call it, it being a godly Apostasie) of the enlightened World from him and his pretended power, both ecclesiastical and cevil. This second Revealing of him (not to lean upon modern learned, which might numerously be quoted) we clearly collect out of the Apostles words in the 8. Vers. after our Text, as further commenting upon the extent of the word revealing. And then (saith he) shall that wicked one be revealed. How revealed? As stubble in a slame; and nearer to the words; as riches and pomp in the riotous wasting and spending. And as a person in great honor, devested and degraded from that honor. For (saith the Apostle) him shall the Lord consume with the spirit of his mouth, and de­stroy with the brightness of (to keep to the Greek) his Ap­pearance. The Spirit or Breath of Christs mouth is his Word;See Isay 11.4 The Chalde on that Chap­ter expounds the Spirit or Breath of his mouth, to be his Word. and his Spirit accompanying it (as 2 Cor. 3.) And his appearance is as well spiritual in the effect of his Word and Spirit upon the hearts of men drawing them from Anti-christ, and providential in ordering things to that end, as personal in his visible coming; next before which personal, his spiritual and providential shall be most eminently conspicuous, to a glorious brightness in the eyes of the generality of all men. So that before them, in their esteem, the pomp, glory, ri­ches, power, authority, dominion, majesty, &c. of Anti-christ shall be blotted out as a fair writing, or melt away as a great estate rioted to nothing, and made void, as non ens; as the Greek [...] expendere, delere, &c. [...], an­tiquare, irri­tum facere, abro [...]are. well imports. The Gospel shall ma­nifest such freedom, comfort, &c. in opposition to Anti-christ, and providence shall so serve that end, that [Page 7]men shall infinitely vilifie him; untill at last that be ful­filled, Rev. 17.16. The ten horns hate the Whore, make her desolate, and naked, eat her flesh, and burn her with fire. That is, the Nations that were formerly subject to him, that were formerly his horns of power to arm him with might, now shall turn their power against him to his ruine. For though they be called Kings, Vers. 11. yet the meaning cannot be Kings properly, for that the holy Ghost tels us there in the 10. Verse, those Nations should change their Government often; as from Kings to Con­suls, Dictator, Triumvirs, &c. And experience suggests that severall Nations that have departed from Anti-christ, have no King.Switzers, Helvetians, Low Countries. And therefore the ten ho [...] must signifie so many Nations, by those chief Powers the People shall set up, in whom under God, all civil po­wer is radicated; and is planted (for use and shelter to a State) in him or them to whom the people by an or­derly general consent shall delegate it. There is no Rule in Scripture to constitute any Form of civil Govern­ment to be jure divino, and unchangeable. The Apostle useth first the word Apostasie, because its native signifi­cation denoting the shrinking and slinking of Souldiers from their. General unto the Enemy, the translating and transferring thereof to the Apostasie meant (as we have heard) in this Text, is very apt, elegant, and emphati­cal. And secondly, he useth the word revealing, because the beginning of Antichrist was in a Mystery, Vers. 7. af­ter the Text, that is hiddenly. But Christ by his Word and providence should reveal him. John in the Revelation (as one saith) writ the Mystery of Anti-christ, Paul in his Epistles the Commentary. And both (our experience can tell us) are dayly more and more expounded, by the di­vine providence wheeling Kingdoms and States to that effect. And thirdly, the Apostle cals the Race and Suc­cession [Page 8]of Anti-christ, the man of sin, the son of perdition, as if but one man. First, because still (as their main prin­pal) one man is the absolute Head, and chief of all that Monster and monstrous Body, whether Turk or Pope. Though both oneThey are one in desent both of Nature and Religion. Ma­homet by one of his Parents being a Gen­tile, by the o­ther a jew: and Mahomet and a Popish Monk invented his Alcoran or Religion. And from the Pope he took his Do­minion, brea­king off three horns from the ten, Dan. 7. Antichrist; In descent, in dominion, in the Iconisme or description in the next Verse after the Text, viz. Sitting over the Temple of God, &c. The Turk sitting over the material Temple at Je­rusalem; as the Pope of Rome over Christians, the spiritual Temple. Though they pretend, the Turk something, the [...]ope more, to honor Christ, and to be [...], for Christ, (as [...] sometimes signifies, [...]o. 1.16.) yet they are [...], against Christ, (as the word is intended and explained, 1 [...]o. 2.22.) And se­condly, the Apostle speaks of Anti-christ, as if but one, because originally, collectively, and representatively in the esteem of God, there are but two men from the begin­ning of the World to the end there of. Adam is called the first man, 1 Cor. 15.45, 47. Christ in the same place is called not only the second man, but also the last man. And so all the sons of men in all Generations are to be reser­red to, and considered in one of these two. Sinners to and in Adam (fallen) the first man; and Beleivers to and in Christ, the second and last man; as it is the whole Dis­course, and the main intended Design in that Discourse of the Apostle, Rom. 5. v. 12. to the end of the Chapter: and punctually and home the Apostle tels us, Rom. 6.11. that all Beleivers are to be RECKONED in Christ. Yea, in 1 Cor. 12.12. he boldly eals the Church by the name of Christ, as of old did the Prophet Jeremy, Chap. 33. vers. 16. And this is the name wherewith SHE shall be called, The Lord our Righteousness. Which is the Name, the same Prophet in Chapter 23. Verse 6. gives to Christ. But sinners have a twosold consideration, as un­der a double notion; one general, in their corrupt natural condition, as dis-obedient to God, contrary to the Law, and so they are Adam, 1 Cor. 15.47, 48. The first man is [Page 9]of the earth, as is the earthy such are they that are earthy. The other notion is more special, as sinners are under, and con­sidered in a moral state and acting of nubeleif, refusing Christ, contraay to the Gospel; and so they are all Anti-christ, limbs and members of the Anti-christian Head, though some parts are more remote and less quickened by that Head. Thus Saint John in his Epistles doth much inculcate; as in the place but now mentioned, 1 John 2.22, 23. He is Antichrist that de­nieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: therefore there are many Antichrists now of those called Christians. For they sleight Christ at the least: and Vers. 18. of the same Chapter, Antichrist shall come; now are there many Antichrists. They went out from us, because they were not of us. Observe, the Departers from religious persons and practises, from the holy Church, and the holy Rule, are called Antichrists. So chap. 4.3. Every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, and this is that spirit of Antichrist; and is even now already in the World. The same in 2 Eph. v. 7. Now we know by 2 Tim. 3.5. Men may de­ny Godliness, though they keep the form: by Rom. 2.20, A man may have a form of knowledge, yet be, and act as a great Trans­gressour: by Tis. 1.16, Men may profess they know God, but in Works deny him. And 'tis granted by all (generally) that are not Papists, or Heathens, the Papacy and all its Members holding Justification by Works, to be Antichristian, though they do in words acknowledge Christ for a Saviour. So that (to our point in hand) all that refuse Christ, believe not in him, are more or less Antichrist. For in substance of Religion he that is not for Christ is against him; though in natural or civil circumstances (as to serve Christ, though we be not in his personal presence) Not to be against Christ is to be with him. It hath been something irksom to me (for your sakes) that I have been so long in the Explanation of the Text, absent from the doctrine which is my Errand, and your charge to be carried with you. But you see, it was a Cabinet lockt; till opened you could not have the Jewell. That, I shall [Page 10]now give you in the main, though I (that am here less then the Poets [...] A man of a day; couched to an hour) can­not stand to gather up all the small Bracelets that might go a­long with it. I must omit Observations upon several words, and tell you my Designe from the heart of the Text,The obser­vation. this doctrinal point: What ever many deem and dream, yet a­fore the next Appearance of Christ there will be a falling away of Hypocrites, obscuring Christianity, and a revealing of Antichrist: There will be an Apostasie from Piety, and a revelation of the man of iniquity. Profession of Religion will have the falling sickness; and Antichristianisme a recovery; the rise of Heresie and Impiety, and the ruine of Godliness will eminently appear, asore Christ the se­cond time appears; and this defection shall be attended with per­dition. Take it in which form of words you please, so as you carry with you the thing. 'Tis not a Point selected, whereon to shew learning or eloquence (if I had them wor­thy the naming) or to vent my self (too common a sin with us) but (God is witness) laid upon my spirit, with deep im­pressions, by the hand of God, out of love to my Nation, to warn them, that as the Jews after Conquest of Kings and Nations, they do not perish by their own sins. Here is (though self-flatterers will dote of strange things) Perdition in the Text as well as sin: and for the Apostasie in the Text, perishing and damnation after the Text, ver. 10, 11, 12. Men that are short sighted (as purblinde eyes) will see no Apo­stasie, answering to the Text, but that which was nearest at hand after the Text had spoken, many hundreds of years since. But men dream what they desire, and love such In­terpretations as put away fear. I do not forget what I have preached, and printed, and still do hope, that a glorious time is coming, and do expect that it is not very far off: but I cannot change the Scriptures, nor invert Christs method. It will be dark afore the Cloud shine as a pillar of fire. Some stormes and streights will be, afore Israel get clear of Egypt, and come to Canaan. So our condition all along the Revelations. The case stands thus; as the Promises and their Priviledges [Page 11]of good things have their successive and gradual fulfilling, (as we have in another place demonstratedSermon before the Lord Maior up­on the Day of Thanks­giving for our Victo­ry against the Scots, Octob. 8. 1150.) so the divine Pre­monitions and Prognosticks of future evils (that shall in suc­cession of Ages conflict against the welfare of true Saints) have also, in a kinde of equipage, or lackeying, of a Geome­trical Proportion, if not Arithmetical their successive Incre­ments, at least by-turns, and proportionable Perdition or judgement at the heels of that, till the Promises swallow up the Prognosticks, as Aarons Serpent did that of the Inchanters. Enoch (should seem by Saint Jude Jude v. 14, 12.) in the seventh Genera­tion from Adam prophesied, That the Lord would come with ten thousands of his Saints, What to do? To execute judgement. What is the matter? Men should be found to be ungodly, ungod­lily committing ungodly dieds; and ungodly sinners, speaking hard speeches against God. Which Prophesie of Enoch, though it were many years after, at the time of Noahs Flood,Enoch prophesied about An. Mundi 937. The Floud was An. Mun­di 1657. Buchole. * ere it was fulfilled, was not then totall; fulfilled, but more after the time that God confirming Israel in the knowledge of himself by a stery Law at Mount Sinai, carrying them thence, along by Seir, and Paran, &c. to the overthrow of more wicked Kings and Kingdoms, of Og the King of Bashan, and Sihon King of the Amorites. For so Moses repeats Enoch his words, Deul. 32.2. and makes it the ground-work of Prophesie, that as God had so done against the wickednesses that did arise against Israel till then; so the most impious Kings and Nations in Canaan should be dealt withall. Com­pare v. 2. with v. 7. v. 11. &c. in that Chapter: and yet in this, that Prophesse of Enoch had not powred out all its Vial; there was yet more Apostasie, and sin, and Antichristianisme, to be revealed in the World, and therefore there is behinde more wrath in that Vial, to be powred out in the last times to succeed in and after the Apostle Judes time, to which S. Jude applied it. Thus also is the race of that denunciatory Pro­phesie of Isai. 11.4. The Rod of the stemm of Jesse (Christ Jesus) should with righteousness judge the porr, &c. but smite the earth with the rod of his mouth, and with the breath of his nostrils slay [Page 12]the wicked: which though mightily fulfilled in his personal preaching, and confounding the Errors of Life and Doctrine of the Pharisees, and making them to fall back ward with his words, I am He; and giving power to the Apostles to do Mi­racles, to the terror of the Enemies, and death upon Ananias and Saphyra; yet more wickednesses Apostasies, and Anti­christianisme succeeding the time of Christ and the Apostles, must have of the Vial of this prophetical threat powred out upon them, as our Apostle in the 8. Verse after our Text doth punctually apply this place of Isaiah to the Apostasies and Antichristianisme to follow his Times, and down ward. First, he puts Apostasie, and next Antichristianisme: Apostasie leads the Dance, from an Almain to a Coranto, I mean from bad to worse, and Antichrist follows, revealing himself in the fame of rise, till he be revealed in the flame of his ruine.

Without furher preamble, the System and frame of this Mystery of iniquity (as the Context calls it) is thus; the foundation and root of Apostasie is personal, in the graceless, sinfull hearts of Hypocrites: the superstructure and limbs are the concurrence of the generality of a Nation to speak that Language, and act that conversation as suits to aposta­tizing, or falling away, more or less; till at last it benear oeconomical and universal; that Christendom (as they call it) be for the most quite cold in their affections, and corrupt in their very Principles as well as in their Practises. And though at a time, like an house on fire, some peices falling, or a few Buckets powred on, do damp, and obscure the flame for present, yet anon it breaks out worse, till the whole be pulled down: and thus it gets head again, by rising in seve­rall shapes, and when it hath gone over all sorts; then an old one riseth up, as a new Fashion: all which process and reco­ry of Apostasie and Antichristianisme, notwithstanding some impedings, or discountenance, is sensibly perceived by them that are spiritual, Living Creatures (Revel. 4.) that have eyes as well within as without. These can see, that though all Roots of goodness be not kill'd, yet the Blossomes and young fruit of [Page 13]of the Trees are generally blasted. Though Autume Plants and Herbs be not as in Winter, altogether leaf-less, without all appearance, yet lifeless, without spirit and vigor.

You will say, How shall these things be, now forward,The De­monstra­tion. which have not been so, palpably, these two or three hun­dred years backward or more? If this be true, thank Perse­cutions, Oppressions, Afflictions for it. But besides the com­mon Cause of Apostates and Antichrists; 'tis the nature of the Beast, and property of the Disease, viz. Wicked men and Seducers grow worse and worse, deceiving and being deceived, till their folly and madness be made manifest to all men, (2 Tim. 3.9, 10, 11, 12, 13.) I say, besides this common Cause, that such, in longer time, grow riper in their sins, there are special Reasons now nearer the end, afore Christs Appearance, to wit, now God changeth his hand, ever and anon, to trust Nati­ons that have pofessed the Gospel, with Liberty (Civil and Spiritual) a thing which for many Ages they have not known, and therefore are utterly unskilled to rightly use it. And from hence as men half-famished coming to full Diet, they surfet and break out into spiritual Scabs, and Botches. Their Liberty to the generality of them proves but as a Lightening afore Death; their glo­rying but as the bright Glance and Glare of a Spark or Snuff before it goes out. The Liberty they triumphed in, as if they would improve it to great advantages in matters of Religion, proves but an opportu­nity (none then controlling their Opinions and way of Profession) for them to become any thing, till at last they become nothing.

And further, the rotten-hearted (the most of men) bad enough of themselves, infecting (as I may say) the common air where they pro­fessed, and now putrifie, causing some Saints (none being yet perfect) to be touched with a tincture of the common Contagion, some specks of Itch, and petty spots appearing, as Symptomes of their stain also (so far) with the general Infection, those rotten-hearted men take incou­ragement thence to loath all the sincere, and their wayes; but pro­nounce to themselves their own licentious Liberty, & base backsliding, a pious priviledge, a spirituality, a perfection. Thus as Luthers Sw [...]ne (of which he speaks to this our purpose) These impious Revolters joyfully grunt, gladly to nuzzle in Excrements, but contemptibly trample Gold and Jewels, and pleasingly wallow in the Mire, because some godly men [Page 14]by force of temptation a little trod in the dirt, but got out again. These Comparers of themselves with the worser things of the best men to be worst themselves, never take notice of the common hour of tempta­tion, brought on by themselves; nor take any true account of the just circumstances of beleivers failings, that if Solomon be carried forth to make experiment of the vanity of wine, yet still he acquainted his heart with wisdom. Nor do they look after the Saints, many, yea, thou­sands of repentings for one sin. David for his, pens many penitential Psalms: how often by him recited who can tell? We are not destitute of Precedents to confirm this, even down to these times; wherein the common crowd of Professors of Religion fall away to be detestors of Religion. And because they see some weaknesses in some single Saints that adhere to Ordinances; and that no way either of Baptisers, Presbyters, or Congregations, is perfect, therefore they adore their own New-nothing, or their worse then nothing in Religion, to be a great religious something. For to a many, a freedome of their spirits to sin, is by them cried up for a sanctity. So long since as Constantine the great we have a draught, and platforme of the manner, means, and measure of Apostasie and Antichristianisme, before asserted. He put­ting a period to the ten Persecutions, about the year after Christ, 313. thence forward for his time, giving liberty, peace, promotions, and donations to the Churches, how odiously anon after, brake out and sprang up Papal pride, Arrian Antichristianisme, and the thousand headed Hydra of Heresie; too much to be counted, name and thing, in one hour, as pious and learned Epiphanius about 50 years after, and S. Austin about 30 years after him have declared. When a dark cloud of War began again to overshadow the Earth; fulness of troubles in many places; God raising Carolus Magnus (accounted to have been a wonderfull religions PrinceCarolus Magnus fuit ad­modum religiosus princeps. Epit. Hist. Fccles. Magde­burg. Ad annum 383. c [...]. 3.) about the year 760 after Christ, as a mighty Warrier, and succesfull Destroyer of the open Enemies of Religion, and withall exceeding indulgent and beneficial to the Churches (which then were many in many CountriesIbid. pag. 1. Epit. Histor. Hist. Eccl. Magd. ad ann. 788, 789, 791, &c.) how abo­minably after a while did thousands apostatise, Pontifical pride begins more to swell, and Heresie, and Superstation more to fret and spread like a Gangrene and Leprosie. Multi jam errorres, &c. many Errors had now crept into the Church of Christ. The Hunnes revolted from Christi­an Religion to Ethnicisme. Tum religio christiana, &c. Christian Religi­on then was much contaminated with many Superstitions; with infinite more in the next Century, and downwards. These doubtless might be part of the Apostles meaning in our Text, and in his Explanation, [Page 15]1 Tim. 4.1. &c. numbering the kindes of Apostasies, &c. to be in the la­ter Times, (mark the Phrase according to the Greek [...].. But these are not all our Apostles sense and intent. These afore named in the said Times are but beginnings, and Landskips, and petty Maps to that Ocean, and world of wickedness that was to follow in future. For surely, when our Apostle, & the Apostle Peter do afterwards, by the same Spirit, speak in a higher Key, 2 Tim. 3.1. &c. saying, In the last Dayes. [...]. And in 2 Pet. 3.3. in a yet higher Key, saying, In the last of Dayes: [...] and do immedi­ately subjoyn these Prophesies of worser Impieties near to the Appea­rance of Christ, (2 2 Tim. 4.1. & 2 Pet. 2.1. compared with 2 Pet. 3.10.) they must needs intend to signifie to us a further Apostasie of Profes­sors, and Revelation of Antichrist; viz. An ( [...], as 'tis in the Text) eminent, a the or that same Apostasie, and Revelation of Antichrist, of the sin of the perdition, some general and grand defection. And so doth S. John in the Revelation carry on the succession & succretion, the length and latitude of that defection: for in the 13. Chapter. The Beast hath power to act two and forty moneths, i.e. 12. hundred & 60. Dayes, i. e. Years, blaspheming God, and adored of men, more or less. This John prophesied about an hundred years after Christ: so that this (if we could say no more) carries the Pedigrecc to 1360. years after Christ. But we can out of Scripture say more to this. Antichristia­nisme in Pauls time was but in a Mystery. The Hinderer [...]: alii, [...]. (the Ro­man Emperour sitting in the Throne) lying in the way, and keeping under the Revelation of Antichist (as 'tis in the Context); Anti­christ had not yet his [...], &c. power given to him to make war those 42. moneths (mentioned Rev. 13.5.) You heard before, that till 313, af­ter Christ, the Church was under a sore Persecution by the Heathen Roman Emperours. But after that time Antichrist began to appear in Arrianisme, and Persecution of them that were contrary minded. Then began his power, about 390. years after Christ. And in 410. the Hinderer, the Roman Emperour was taken away, Rome being taken and spoiled by the Gothes, &c. All which accounts (putting 410. to 1260.) are not yet run out. So that Apostasie and Revelation of An­tichrist to all effects, fruit and branches are yet in the increment and increase, as our wofull experience at this day can fully attest. And this Saint John doth further mainifest unto us, Rev. 16. v. 10. &c. In the time of the fifth Vial (which is the utmost to which we are come, if we be come) Antichrist hath his Throne So the Greak. (though then to be darke­ned) and men are very blasphemous and impenitent, notwithstanding the powring forth of that Vial (O that our Eares could not witness [Page 16]such Blasphemies). And beyond this under the sixth Vial are three un­clean spirits like Frogs, coming out of the mouth of the Dragon, the Beast, and the false Prophet which are spirits of Devils working of Mi­racles, and drawing the Kings of the Earth to Battle against the Saints. And lastly, Satan still reigneth, and the great City is undivided, and the Cities of the Nations stand, ana Babylon comes not into rememberance before the Lord, to give her the cup of the wine of the fierce wrath of God, till the seventh Vial be powred out, Revel. 16.17. When this is powred out, then those things are done, (ibidem) and Satan is bound, Rev. 20. Be sure Amorite-Apostates and Antichrists sins must be first ripe and full, afore they receive for their sins their total fall and ruine, which being not yet executed, no doubt but the truth of our Text by costs and turns shall have its progress and augmentation, of further Apostasie and Antichristianity; though here and there, now and then, by parcell they receive shrewd blows afore the fatal one comes. For if ye mark the Mystery of Gods dispensations, and his Methode between his promises of good, and Prognostications of evil; the prog­nostick is progressive to such a period; the promise likewise being suc­cessive, overtakes it, and knocks it down; it riseth up again, and gets more head; the promise again makes after it, reacheth it, and gives it another blow and wound. And thus they keep turns, till Good hath the full Victory of Evil unto its full perdition at Christs appearance, as you have heard and seen all along this Discourse.

So here is our fear and our care now brought home & laid before us;The Appli­cation. namely, to inquire how forward we are gone in Apostasie and Antichri­stianity; and how far behinde Perdition is; for according to the stature of the defection, there attends proportionable perdition, you see per­dition is written upon sin (in the Text). Cains mark. And to Apostasie is added after the Text, Seduction and Damnation. And so as God said to Cain, Evil lies at the door, the Apostle cries in my Text, Let no man de­ceive you. Should seem men are apt to be deceived about these things which we now discourse.Heb. 3.12, 13. Rev. 3.24. 2 Cor. 11.15. Apt to be hardned by the deceitfulness of sin, their deceitfull hearts, the depths of Satan, and the transformation of men the instruments of Satan (the Prince of Darkness) into Angels of light. To be sinfully miserable, and not to know it, is double misery. Darkness and Chains.The Apo­stasie of England. In opinions and Prin­ciples. 'Tis not out of our sight and hearing in part, that the common Crowd of Professors in this present Age count their Apostasie (kicking behinde them Ordinances with the scorne of formes; holy conversation with the brand of Bonds and privation of their na­tive liberty; and Christ with the reproach of a fleshly thing) to be their sublimity, and high perfection.

And for Antichristianism, many they are on the other side who deny Christ to have come, been born, and suffered in the flesh; (which S. John defines to be Anti­christianism:) Familistically making him a Non-ens. And as S. John (you heard before) tells us, In denying the Son, they deny the Father also. And truely for Atheism, store of them are professed ones; and make the Creatures that should convince them, to be God; and the Scri­ptures that should be their cure, to be their scorn. I will not name all that I know of these mens nefanda, words and things, lest I should transgress against the Word, that forbids Baalim, and Fornication, Covetous­ness, and other sins, so much as to be named Hos. 2. v. 17. and Eph. 5.3.. These roots (it seems by Books) came out of Germany; which planted here, do like their soyl, and grow mightily. And beside, the devil is as well here, as any where else; and can as easily make Judasses among us, as in other Nations; how much more Ananiasses, Magusses, Hyme­neusses, Ephesians, Sardisians? Multitudes among us heretofore seemingly sound and hot in Religion, have lyed to their profession, made Gain their godliness, em­braced Religion out of designe, made shipwrack of the Faith, forsaken their first love, entertained unsound Teachers, have onely a name of Christians; and are as dead and cold in Religion, as a stone. Thus they are, and refuse (a many of them) to read, or hear, or converse with sound professors, that they may be sure never to be better.

Is this all? No.In Practice. These are but the foundation and root; the superstructure and fruit is evils of Practice; as, Drinking, Riotousness, Whoredoms, Wantonnesses,Against Self. Cursings, Blasphemies (even in Pulpit, and elsewhere) with such words of allusion to the sacred things of Christ, as a pious heart hates to think. With some of [Page 18]these sins they please the flesh; with others they sear their consciences, that they may never repent. And they do profess an insensibleness of any sin, and to act those things by principle.

Are these all?Against God. No. There is another predicament or Table of high transgressions against God. I will name but two.

• 1. Unlawful, superstitious, and diabolical Astro­logie. Of which because I have spoken in Print, I say no more here.
• 2. Prophanation of the Lords day.

Of which sin, the Edict or Book of Sports was I am perswa­ded a main meritorious cause to bring our two last Kings to untimely ends; and the practise of it brought Gods judgements upon hundreds: as the Book of Gods judge­ments on sinners, and that other of Gods judgements on Sab­bath-breakers, do declare. And we are extremely guilty still; Thousands chusing to walk in fields on the Lords day, rather then to hear the Preaching of the Word. For now they are free from enforcement to hear the Service-book, they return this for their thanks, They will hear nothing at all. And thus they daily do a­bout London, though the worthy Lord Maior present, and others formerly, have much endeavoured to pre­vent it. But let me say to those Profaners, Tolle Diem, & tolle Deum cultus. Take away the Day, and you take away the Deity of Worship.

Are these all?Against our Neighbour. No. There is another Predicament or Table of sins against our Neighbour; Viz. False ac­cusations, Injustice, Bribery, Oppression, Circumvention.

Have we yet All?Against the Church of Christ. No. There is another of sins a­gainst the Universal Church of Christ. Reproaching of Ordi­nances: Disgracing all ways of Worship: Questioning all Mi­nisteries, reproaching their Persons and Offices, pining them from maintenance, and professing their hope (as some have expressed) that within few years the name of Minister [Page 19]shall be odious. For testimony, we have their Books, com­mon expressions, and deeds. Would God all the Lords people were Prophets; or that you need not to be taught by men, but were fully taught of God. But mean while, Lord turn those mens hearts; or else dispose of us, that we may not see your ruine.

Have we yet all?Sins against the State. No. There is one Predicament more of sins against the State.

• 1. Self-power; every man would rule, or bring the Majestie of Magistracie as lowe as themselves; (a dangerous preface to cutting of throats:) an Adamitish diabolical Levellism.
• 2. Self­ends. Most men care for their Cabins, whiles the Ship, the Common welfare, is in danger. They are like the Romane Consul, that was deaf with delight in his Gar­den, whiles the Drums of the enemy beat at the walls of the City.
• 3. Sycophancie, with pretence of the Common weal, to fill ones own pockets. O this State-eating, this Commonwealth-devouring!

I wish I might see men go quite beyond Iehu, and, like Nehemiah, do that which all may have a share in. O England, I am afraid concerning thee; and London, concerning thee. The Swedes, and that party, are fallen from their first zeal, and have unworthily made agreement with Antichristian Amalek, with whom, in such a Case and Cause, no Peace was to be made. The Netherlands unhappie in their League with one limb of Antichrist, and in their assistance of another limb of him to be their neer ill neighbour. The Scots have fallen from their own Articles, profession of Reformation, and their quondam Principles, to bring Malignants to con­dign punishment. But England and London are mightily fallen from Religion. Not long since you were neer the highest in profession of Religion above all the Nations of the earth. England was the Paradise, and [Page 20] London the midst, where were the choice trees of know­ledge and of life. But now in many main things of Religion, ye are fallen lower then Lutherans, Papists, Iews, Turks, and Heathens; in despising Christ, denying the Scriptures, and professed Atheism. England is a waste wilderness of decayed Religion, and London the nest of all unclean birds. Therefore am I afraid of the Citie of my habitation, and of the Land of my nativity. I fear not the French, Danes, Scots, &c. I fear the sins of England and London. For when Balak could not beat us, nor Balaam enchant and curse us; we received and acted the Doctrine and Counsel of Balaam; the Nation is full of Adulteries, Corporal and Spiritual, beside those clouds of sins afore appearing. Can God in justice put up these things at our hands, and not do by us as by Israel for that Balaamitish defection, till Zimri and Cozbi, Num. 24. and thousands more, were destroyed unto death; some killed with a javelin, others hanged, and Four and twenty thousand destroyed by the Pestilence? What though glorious times for the Universal Church are not far off? England is but a small spot of ground, and may have an hour fo temptation, and yet that designe little or nothing interrupted. A storm of Lightning, Thunder, and Hail, may fall in the dawning of a most glorious fair Summers day, as it proves afterward. Israel was got quite out of Egypt; yet often sinning in the way towards Canaan, were often sorely punished, 1 Cor. 10. And if any Believers among them concur­red in the sin, they escaped not the punishment. The Lord forgave their iniquities, Psal. 99.8. but took vengeance of their inventions. Yea, when Israel had begun to enter Canaan, and had conquered Iericho, Of the Two Witnesses, and their time and place of lying dead and rising. yet, for a great sin, before Ai they fall. Though the Two Witnesses have been long time slaying, the Question still is, Whether they [Page 21]have layn their three days and an half dead. Which being not yet fulfilled, it will be a Common calamity when and where it falls. And not altogether unsutable, 'tis the judgement of some piously learned, ‘That the time of all the great troubles to be on the Christian Gentiles is not yet over: but that there is a time yet to come, in which the Popal power shall dowineer over all Europe, afore its full ruine.’ Their Arguments are two. The one from Revel. 17.1 Argum. in which (say they) is intimated a two-fold subjection of the ten Horns, that is, of the ten Kingdoms of Europe, to the Beast. The first in vers. 12, 13. where it is said emphatically, They, all ten of them, had one minde, sentence, judgement, or resolution to give their power to the beast. They then being all of one Religion, under the same gross Ignorance and Superstition, they were by that means all of one minde. Secondly, in vers. 17, God put (Greek, gave) into their hearts to make (so again in the Greek) one minde, sentence, judgement, or resolution, to give their kingdom to the Beast. (For I am bold to observe this for them, That though in both places 'tis [...], one minde, sentence, judgement, or resolution; yet there is this singular difference, that in vers. 13. 'tis [...], that is, They have one minde, sentence, judgement, or resolution; in vers. 17. 'tis [...], To make one minde, sentence, judgement, or resolution. Before, from innate Principles of the same superstitious Religion, they were of one minde: But now, upon debate, policie, confederacie, and designe, they make one minde, sentence, judgement, or resolution.) How? Why, say they, the Text tells us, God gave it into their hearts to make that one minde: That is, (as 'tis said in a like phrase, Rom. 1. God gave them up; and Rom. 9. God hardens some mens hearts) God gave them up in just judgement, that as many of the ten [Page 22]Horns as should after destroy the Whore (ver. 16.) should notwithstanding afore that, having been enlightned, and in good measure delivered from Popery, revolt from that illumination and deliverance, and close, con­federate, and covenant into one determination with the other of the ten Horns or Kingdoms of Europe, that continually abode in Popery. For, say they, Now, in vers. 17. all the ten Horns were not of one minde, till by consultation and agreement they made them­selves of one minde. Some of them (as we said but now) had been enlightned, and escaped from Popery; but now revolt into one minde with Popish Kingdoms and Nations, and their powers. And this must be, say they; else how shall the Witnesses of all Gods people lie dead three days and an half? For these Witnesses of all Believers, are not found in Kingdoms that still con­tined in Popery: Therefore they must be in Nations that once, being enlightned, departed from Rome; but (as 'twas said afore) revolt again unto subjection to Rome. And this last subjection to Rome, is that which precedes next before the ruine of Rome, by the resurre­ction of the Witnesses; who must rise up, out of those Nations before enlightned, though since revolted; but now again returning to the Truth; God stirring up his people to that animosity. For not all the ten Horns or Kingdoms shall hate and destroy the Whore; because 'tis express, Rev. 18. that some of them shall lament her ruine, But, the meaning is, that some of the ten Horns shall destroy her, (Synechdoche generis pro specie, totius pro parte.) As 'tis said with the same figurative speech, The Thieves (that is, de specie latronum, some of the kinde of Thieves, as well as of Souldiers, &c.) reviled Christ, though but one of them did it.2 Argum. Their other Argu­ment is from Revel. 18.7. That before the total fall of [Page 23] Babylon, even a little afore that ruine, she shall glorifie her self, saying in her heart, I SIT A QUEEN, AM NO WIDOW, AND SHALL SEE NO SORROW. But, say our Authors, 'tis not yet so with the Popedom. For my part, I had not time (in my sudden warning to this work) to debate these things to my full satisfaction; nor have I time in this hour to determine how far I close with these things in all particulars, further then to tell you, that so far I conceive them to be right, as in the main they make out my Text and Doctrine, That an emi­nent falling down of Religion, and arising up of An­tichristianism, will be before the next appearance of Christ; and sutable perdition successively will attend upon it. And both will be the more general, and high, where they are not timously prevented. You will ask, How should there be any prevention in any degree? We answer out of the Text, three things. 1.Three Preven­tions. To be­ware aforehand; take warning: Fear and repent. Bles­sed is the man that feareth always, (as is the general scope of the Text.) And our Saviour to the lapsed Churches in the second and third Chapters of the Revelation, gives this antidote in the word Repent: threatens to re­move the Candlestick: or to do so and so unto them, un­less they did repent: and aggravates their sin, that he gave them time to repent, and they did not: and com­mands them to repent, and do their first works. It should seem Christ distinctly requires affectionate and effectual Repentance, to prevent those judgements. Affectionate, in deep workings of the affections (as the word inti­mates;) and effectual, in doing our former works, as tis there express: Repentance, it should seem, will avert such threats. Non-repentance lets in ruine as a de­luge. In Revel. 16. at pouring out of one Vial, [Page 24]'tis added afore the next be poured our, that they re­pented not at the pouring out of the former. Repentance is fully described,A Motlon for days of Humi­liation. 2 Cor. 7.11. And to help on this, I would Parliament, and Citie, and Kingdom would not lose their acquaintance with days of publike Humilia­tion. (Now for Sins, as formerly for Judgements. The former is a weightier cause, and includes the business of the later:) And to go to the work afore we are whipt to it. Forcement to that duty, will neither speak for our sincerity, nor for our hopes, in the day of so­lemn cries. Poor Nineve of Heathens scaped by this course of Repentance. Think of it, you English Pro­fessors, and promote it. Mean while, let us be marked with the letter [...],The first letter of [...], the Law, Doctrin, Instruction, & Word, of God. Thereby signify­ing men whose hearts are deeply affected with the Word of God, to judge and do according to it., T (as 'tis in the Hebrew) noting us for them that mourn, and sigh, and cry for the abominations of the land, Ezek. 9.4.

And you Senators and Judges of Sessions and Judi­catures, Let justice be done according to the Law (as the Persian Emperour said of judging a mighty Queen, in Esth. 1.15.) chiefly on Blasphemers and Atheists; who are worse then many Thieves you hang. And let all of us call upon our apostatized friends, and reclaim, or constrain, or restrain them.

2.2 Prevention. The Text doth intimate, that all shall not be de­ceived, to fall totally away; else the Apostles admo­nition to the Thessalonians had been totally vain. There­fore let us search into our hearts and try our ways by the candle of the Lord, (as Solomon speaks, meaning Di­vine light) whether we be of them that are like to have this Falling-sickness of Apostacie from Religion,Symptomes of the spiritual Falling-sickness, or Apostacie from Religion. like to fall away from our Profession. I shall here for brevity sake give you but Five Symptomes.

1 Symptome 1 is, Not to receive the LOVE of the Truth. So vers. 10. after my Text: where 'tis not said [Page 25]onely, receive THE TRUTH; but the LOVE of the Truth. Truth, and love of Truth, and to love it as Truth. And that, not meer­ly to be prudent, wise, understanding men; but (as 'tis there also) to be saved. And salvation (as S. Austin well, upon Mat. 1.21.) is to be saved from our sins. Truth must be a Science closed with the Stock of the heart by Love: It must be a Plant set in a moist heart, Jam. 1.21. An implanted or engrafied Word. [...]. Thy heart and the Word must live, and grow up together, as a Stock and a Science or Scion: And (which is wonderful) the Science must change the nature of the Stock.

2. He whose heart is willing to sin,2 Sympto [...] but only 'tis restrain­ed by something without the heart; as in Laban, Balaam, and at a time in Saul and Pilate; he, that very man, is like to fall a­way; whiles his forbearance of sin is not from inward divine principles, and disputed in Prayer, and back'd by Faith in the death and resurrection of Christ: which was the Art of Paul, Rom. 7. and Phil. 3. If men do not mainly by such inward principles, so mann'd and managed, depart from sin; but do it, so far as they do it, by policie, looking at outward re­spects, they have the tokens of this Faling-sickness.

3. When a man acts good with self-ends, 3 Symptom and beyond that he doth not act, as Jehn, Judas, and Magus; he hath the signes he will fall away as the did. Jehn onely acted to remove that which stood in his way, viz. That which did impede his access to the Crown, and his peaceable enjoyment of it; but not the Idol and evils of his predecessor. Magus professed his belief, and was baptized, that he might obtain the admired gifts. Indas the longest lasting false ground, lasted as long as his gain last­ed, no longer. Hos. 7.14, When ye howled (as alluding to dogs crying for love of their meat, not of their master) for corn and wine, and oil, did ye fast unto me, even to me? And Hos. 10.1. Israel is an empty vine, bringing forth fruit unto himself. He onely clo­thed himself gay with green leaves, unless he brought a few berries to seminate its kinde: not to serve the end of the Hus­bandman, that planted it.

[Page 26] 4. [...]ymptom. Be the fruit never so fair, or full, if it be not from a right cause, root and stock, he will fall off as a dead branch. Ioh. 15.2. Point it right, thus: Every branch, (put the comma there) in me that beareth not fruit, he taketh away; and (as 'tis in vers. 6.) is cast forth AS A BRANCH. That is, a man will fall off, and become a tarquam-Branch, a thing that is but an AS IT WERE in Religion unless he be fruitful, and brings forth that fruit from a Physical union (as 2 Pet. 1.4, intimates) from a partaking of the divine nature, from a communication (as Gal. 2.20.) of the life of Christ; from a serious frequent application of Christ to that very end.

5. [...]ymptom. The last Symptome of the spiritual falling-sickness is, the want of that Antidote of Antidotes; oil in the vessel, (as Christ calls it) Mat. 25.4. For as 'tis there in the parable, the foolish virgins went very far; were in the Heaven of ordinan­ces, companiors to the wise, had lamps of much brain knowledg of divine things, with a fair moral conversation; had an expe­ctation of Christ coming, (therefore took lamps and waited) had some awakenings of conscience at the noise of Christs com­ing; yet for all this because they had no oil in the vessel, that is, no infused habit of divine grace in the heart; no inward change, no complexion of holiness; they fail and fall at last.

Therefore (Christians) if these five tokens of the spi­ritual falling sickness be upon us, our work of salvation lies yet undone; [...] matter and [...]ner of Rege­ [...]tion and Sal­ [...]on. 'tis yet to be done. A new foundation is to be layd, in floods of godly sorrow for sin, and in par­ticular, for past hypocrisie. New applications of Christ by faith in Gospel promises offering him, are to be made; with strong cries of prayer that God would give our hearts and souls to Christ, that we may be joyned to the Lord (1 Cor. 7) as one spirit; and so really close with him, with mutual taking him to us and we giving up our selves to him, Cant. 2.16. My beloved is mine, and I am his; adding to all an earnest begging of God (as was the manner of sincere ones, Iob, Da­vid, [Page 27]and Pauls advice to the Corinthians, 2 Cor. 13.) to search and try us that we be not deceived. And still to stick to this work in attendance on ordinances and duties, with Medita­tions, ejaculations, and spiritual contestations between God and us, and us and our own souls (as Psal. 42. Ps. 43.) till the soul come to an experimental knowledge of the inward my­stery and power of godliness in the heart, having all the spi­ritual sences touched, affected, & exercised with the delight­ful presentation of their commensurated objects, thus:The inwa [...] mystery and power of G [...] ­ness in the [...] described.

1. The heart hears the voyce of Christ, in the language of a spiritual lover, as in Cant. 2.8. The voice of my Beloved, The ellipsis and imperfect expression intimateth a suddain spiri­tual passion of the heart, leaping with joy at the found there­of. Of this inward voice the Prophet speaks, Thou shalt hear a voice behinde thee, saying, This is the way, walk in it. And Psal. 35.3. Say unto my soul, Thou art my salvation. And Psal. 27. Thou saidst, Seek my face: thy face, Lord, will I seek. (That Text inti­mates a voice making an Eccho in the heart.) Should seem by this last place, and the rest, that this voice is not a Scri­ptureless dreamed Revelation or Enthusiasm; but the voice of God's written Word carried from the ear to the heart, by applications ond impressions of the Spirit. 2. The heart sees the glory of the exellency of Christ; Visions of faith, and raptures of admiration and adoration of him, Cant. oft. And 1 Cor. 2. Eye hath not seen, &c. But God hath revealed them to us by his Spirit. And Phil. 3. I count all dung to the excellency of the knowledge of Christ. 3. The heart feels the operations of the Spirit of Christ, as mortifying sin, so quickening, raising, and enlivening the soul in spiritual actings, Rom. 8. much. And Cant. 5.6. While he spake, my soul failed, (Heb. my soul went forth) through wonderful affectionate apprehensions. 4. The heart tastes the sweetness of Christ's love shed or poured upon the spiritual palat, Rom. 5.5. 2 Cor. 5.14. 5. And lastly, the heart smells the fragrant, pleasant, acceptable communications of [Page 28]Christ to the soul, Cant. 1.12. While the King sitteth at the table, my spikenard, viz. by communication from him, sendeth forth the smell thereof: for so it follows in the next verse, A bundle of myrrhe is my Beloved unto me. And v. 14. My Beloved is to me a cluster of camphire. So the soul speaks of Christ, Psal. 45.8. All thy garments smell of myrrhe, aloes, and cassia. Iacob is sweet, but not of himself, but in the garments of his elder brother; by that means, he smells as a field of flowers whom the Lord hath blessed, Gen. 27. And thus (Christians) we be, or must be, if right.

The third thing to be done in relation to the Minatory Pro­gnosticks of evil to come, [...]nvention. is to raise our Faith to believe in God through Christ, that (as the Prophet saith, Say to the righ­teous, It shall be well with them) it shall be well with us that be­lieve. This our Apostle hints in the Context, when he ex­horts the Thessalonians not to be shaken in minde. As we flee to Prayer for succour against such storms, so Faith is the hand of Prayer to lay hold and climb up into God's lap. And to cherish our Faith, and comfort thereby, the Apostle tells us in the Text and Context, that if, do the good party what they can, Apostacie and Antichristian impletie rise yet higher and higher, come the worst that can come, it shall not be long af­ter ere Christ come. Acerbissima pati possumus, modo brevissima. We may endure sharp things, if short. If nothing else can take down the high appearance of Apostates and Antichrists, Christs appearance shall. Then is their total ruine, and our perpetual restauration; and to triumph on earth (for a time) afore the Ultimate Glory; as we have it elsewhere. That as when no­thing would restrain several rebellions of the Israelites about to stone Moses, Aaron, and other good men among them, The glory of the Lord appeared upon the Tabernacle, and aw'd and husht all: so shall it be in this. Therefore with Faith, and Hope, and personal purity, wait. Cannot we watch with Christ one hour? Blessed are all they that stand ready wait­ing for him with their loyns girt. Amen.