IT hath beene the portion of Gods peo­ple, even in all ages, to be pestered with false prophets, and that of divers sorts, some of longer continuance, That have acted like princes, carrying on their interest with great pompe, and Applause, from the world: yea with such authority as if they were infallible, and under the name of true pro­phets, have beene all along true persecutors of the peo­ple of God. But these I hope are neere their tropicke, and their date almost expired: for did their Arme of flesh, (the powers of the world) withdraw their assistance from them, they could not long stand: for their whole strength depending thereupon, it would spoile their in­terest. The true Church of Christ hath altogether her de­pendance on the spirit of Christ, to carry on her designe, although the earthly powers oppose them: but the car­nall Church being sufficiently instructed where her strengh lyes, depends on the Arme of flesh as her chief­est pillar whereon to worke her designe: but when that prop failes her, the chiefest flower in her garden is gone.

A second sort of false Prophets, and whom I make the subject of this discourse, are such that have beene very eminent (at least some of them) very beautifull and glo­rious professors of the gospell, so that in appearance to all men (yea and to the Saints,) Christ was their end both in profession and conversation. Why whats the [Page 4]matter is it not so still? I could heartily wish and should much rejoyce it were so. But alas they? are fallen, they are downe, they are bewitcht, I had almost said doubly be­witcht, with white, and black: witnesse, their high and and eminent expressions, even to admiration, one while: and in a moment curse and sweare like Bedlams: Is this the spirit of reformation? Is this restoring the creature from its fall, to its primitive excellency, they pretend so indeed, but it appeares otherwise: verily I cannot o­therwise beleeve, but that if God had sent them, to be re­florers, he would have gone before them, and carried them out so, as they should have made better proceedings; Christ saith, all that ever came before me are the eves, and Robbers.Iohn 10.8, Exod 33.15. Exod. 33.2. And Moses was of the same minde, saying to God, if thou goe not before us, carry us not hence. Nay an Angell of Gods owne sending, did not satisfie him, and the people; except Gods owne presence accompa­nied: Then take we heed these Men deceive us not: who would make us believe, that they are some of those Angells, spoken of in the Revelation, to goe be­fore us; truly I am full of Christs and Moses minde, I had rather have Gods owne presence to goe before us, then be troubled with such Angells. For if he goe before us, I am sure there will be no cursing, nor swearing a­mongst us, but rather Hallelujahs, blessing and praysing God for such restitutions,Rev. 19.6. saying, the Lord god omnipo­tent Reigneth.

Yea but do these people indeede restore, as they say they doe: why, what doe they restore, can they take off the curse from the earth, that it bring not forth briers thornes: can they restore women from paines in Child­bearing, can they deliver the creatures, (as Beevs and mut­tons &c.) from being killed,Rom. 8. to be our foode: and deli­ver them also from divers other vanities they are sub­jected under by God, for the time being. If they can, why then do they suffer (Beeves & muttons &c.) or so much as [Page 5]a chicke to be killed for them to partake off:Gen. 1.29. why doe they not live upon herbes onely, nay doe not these men plainely declare their pride in making themselves wiser then God, in attempting to overthrow that order his wisedome hath set here below, untill fallen man be resto­red, which is far beyond their power to effect, though not beyond their pride to attempt.

Object. But say they, we must restore as farre as we can, and leave that which we cannot doe, to God him­selfe.

Ans. I An. it is well they have some manners, But I should have judged better of them and their manners also, had they with Moses taken God to goe before them.

Object. But say they, we are restored already, and now is the time, for we are restored to such perfection that we cannot sinne. And even as that vanity which is upon the creatures came for mans sake, even so we being restored, the creatures of right are restored.

An. Stay a little, one swallow makes not a Summer: it doth not follow that all men are restored, although it were true that they were, which is false.

But secondly I answer, if they would speak truely,2 Pet. 2.22. and in stead of restored say, they are returned so as Peter makes mention of, namely, that the dog is returned to his owne vomit againe, and the sow that was washed to her wal­lowing in the mire: then I shall beleeve their returne: and all that know them, will confesse the same: or had they further dealt plainely and said, that they had beene restorers of that old sect called the Adamites, the fami­ly of love, the old opinions of Simon Magus, and the Nicholaitans: I should likewise have beleeved them: ex­cept onely these may be supposed to be somewhat wilder, and doe somewhat outstrip those their predecessors, in loosnesse, and prophanesse: But because the Apostles, Pe­ter and Iude, expresly speake of such a kinde of men as these are: let us heare a little their descriptions: I shall speake onely of some verses.

[...].2. Peter 2.2. And many shall follow their pernicious wayes, by reason of whom, the way of truth shalbe blasphemed.

Observe here, the Prophets are bad, and their wayes are bad, the Prophets are false, and their wayes pernici­ous, its very dangerous following blind and false guides, yet these false Prophets shall have many followers. The way of truth suffers deepely by them, for it is evill spo­ken of, and blasphemed: now whether our false Prophets blaspheme the way of truth or not, that so wee may not wrong them, consider. If you speake to them of the scriptures:1 Concerning the Scriptures. they will tell you, they would not so much as make use of them: but because of you to whom they speake, they are above them, and beyond them, but where I know not, nor themselves neither: but I am sure that they are without them, and their testimony. Againe, if you speake of Religion,2 Concerning Religion. and holinesse, they will tell you, their worke is to drive men out of religion, and holinesse, and their way to effect it, is by swearing and cursing: but whither drive they? verily I know not; ex­cept to the Devill, their now intimate companion, for he that we call the devill, is become their God, and they are not afraid to tell you, that they had as liefe to keepe company with the devell as with God: but in conclusi­on on they will tell you, there is no devill at all. Speake to them of preaching,3 Concerning preaching. or holding forth the truth, they will tell you, that the greatest preachers, are the greatest de­luders: but they must except themselves, for they are the greatest deluders of all, which appears thus: those men that allow of preaching doe ingeniously acknow­ledge it a meanes in subordination to the spirit of God, administring good to the hearers: but contrariwise these men deny preaching, and yet practise that which is equivalent, in their occasionall meetings: namely, they communncate one to another both by word, and wri­ting, and like men infected with the plague, they catch the disease one of another: I meane their corrupt opi­nions [Page 7]and practises: and yet not withstanding, you must believe if you can, that it is all from the spirit, imme­diatly, without meanes, all meanes are below their spheare, they are above all meanes, and truth too: now is not this a pretty Juggling? are not these the most no­torious deceivers? but I would seriously demand of these men, whether they never enjoyed any living influences from God, in the use of meanes: namely gospell duties, and spirituall exercises, or did God never ordaine any formes, or meanes or have they dissembled all this while, & now only come to a right posture; if it be so that they are above and beyond all formall enjoyments, insomuch as formes are uselesse; then let them know they must not so much as speake together concerningAnd if men may not by speaking com­municat about Religion, then why did God give men gifts for that pur­pose, conside­ring God gives nothing in vaine. God, and Re­ligion: for its formall, whatsoever they doe: and all this while they have dissembled and cosened others: but themselves most: but however these delude themselves, true believers have and doe know the joy­full sound, in formes and meanes, waiting on God, till higher enjoyments come. But where do we finde, any one instance of Prophet, Apostle, or Saint, that did e­ver curse and sweare men out of their Religion, and formes: the Gospell saints did not so to the Iewes, and their formes:Psal. 89.15. but rather buried with honour those ho­nourable corpses, and were aboundant in condescenti­ons of love to the weake brethren, even after God had left those formes, and their date was expired.

Verse 10. they despise government: &c. They know­ing that feare of law, and freedom to sin;2 Pet. 2.10. cannot stand together, do therefore despise the lawes of men: that so they might the better without controle, accomplish their lusts: therefore to evade that, they labour to make men believe, that the law, by which all men should now be guided, is within all men, which law they call, rea­son, and also their King: but when I consider what a Lord of misrule their King is: among themselves, [Page 8]men must be very wary, of voting up this King, into the throne.1 Pet. 2.13, 14, 15. I rather incline to Gods counsell, which Pe­ter exhorts to, promoting a visible lawfull government among men, during the time appointed by God; then submit to their invisible, presumptuous, and selfe-will'd King,2 Pet. 2.10. untill their young king Reason, obtaines a riper Iudgement, and his subjects a more rationall and civill deportment. And shall also earnestly desire, they may never have,Iude 8. any filthy dreames, or visions, tending that way: for tis a sure tenent, that a good outward government, constituted, with good and wholesome lawes, was never esteemed by Godly men obnoxious, or a burthen, and bondage to any, but to evill men.

Verse 13. And shall receive the reward of unrighteous­nesse &c. they say there is, no unrighteousnesse: but in our conceits; and consequently no such thing to be re­warded: I suppose they would have it so; but Iohns opinion, and theirs, differs; he saith, If we say we have no sinne,1 Ioh. 1.8.10. we deceive our selves, and the truth is not in us, and we make him a liar, for saying so of us, if it be not so: but the truth is our unrighteous actions de­clare plainly, that we neither have seene him, nor knowne him,1 Job. 3.6. (namely Christ Jesus) therefore they are strange Children, that can sinne, because grace hath abounded, and that it may abound the more, such are growne very skil-ful, they have learned how to an­swer Pauls Interrogatories, how shall we that are dead to sin live any longer therein? It is true indeed in a ceremo­niall consideration, that hath beene sinne heretofore, which is not sin now, but it is farre otherwise upon a mo­rall account, for even now, in the time of the gospell, we are under the law to Christ;1 Cor. 9.21. now where a law is, there is a possibility of trangression.

Verse 13. Yea but are these so unreasonable as to riot in the day time, and count it pleasure so to doe: I could wish they had not left me without Apologie for them, [Page 9]in that behalfe they have even almost (if not altogether) cast off all shame, its a trouble to them, to thinke of being ashamed: to abstaine from all appearance of evill, is to much nicenesse with them, their Stomackes are not so queasie, their worke is chiefely to offend men, touching Religion, and except they make evill to appeare openly, their worke goes not kindely on: therefore they will drink, and tipple and sweare like mad, and that you may know they account it pleasure, they wil sing merrily, their amorous ditties: how ever it hath happened so it is come to passe, that there are divers of Balaams Asses amongst us, that have for some time beene Ridden and burthen'd with such balamitish Prophets: but I hope ere long, God will open the mouth of these Asses, to speake with mans voice, (namely reason to forbid the madnes of these Pro­phets.) Now what spots & blemishes these are to all mo­derate, and sober minded men,Verse 13. to feast or keep compa­ny withall: I leave to any man to Iudge, that hath not lost, and buried, his Reason amongst them.

Now how they sport themselves with their owne de­ceivings they doe it thus: they will looke upon you ear­nestly, and say: I made thee &c. But upon your deniall to make their words true they will say, (I am made thee: I can upon sufficient proofe, make good what I charge them withall.) Againe they will say by Gods blood thou art redeemed, And by God I will doe so, or so, then if you dislike their speakings, as I know not who can like them, but them­selvs, considering their manner of the expressions, name­ly in the form and manner of an oath, then they would salve it thus, saying, are ye not redeemed, by the blood of God: and must I not doe all by Gods helpe: and thus they turne many precious truths, into oaths and Riddles: and make a Iest of them:Verse 13. and so sport them­selves with their owne deceivings. And is not this fine hocus pocus, you know a liar hath ever more a purpose to deceive, and these doe the same, by their owne confes­sions: But if they would thus salve their swearing, and would not have us thinke they sweare, then why doe they labour to defend swearing, by quoting divers places [Page 10]of scripture, to maintaine it? Now seeing they Apolo­gize one while, that it might not seeme swearing, & an­other while maintaine the lawfulnesse of swearing, they are plaine deluders, they agree with the truth like harpe and harrow.

Verse 14. Having eyes full of Adultery: now concer­ning bodily Adultery: thats become a strange thing, they will acknowledge none but spirituall adultery: they are so confirmed in their opinion that way, that they make that their hackney to lead on to the other, which they call no Adultery. But what, is Marrying become Null? Are those neerest relations ceased? Its very strange that Christ was no better instructed, then to publish doctrines that were to have no longer continnuance: did he make that neere relation of husband and wife to hold forth the neere conjunction, and relation betwixt the Church and himselfe: and the love of the one the love of the other, with many other mutuall respects:Ephes. 5.23, 24, 25. and are they now ceased? Old Tertullian could say, and that rightly, of nothing, there is no metaphor: Now if there be no re­ality in such relations, Christ must come again, and teach us truer doctrine, if he will have us believe him; but we need not wonder at their nullifying gospel­doctrines; for by this it appears plainly, that they nul­lify natures law, and go beyond Adams ruins, to pre­tend repaire, where was no decay: therefore let these repairers know, if they are not wilfully blinde, that marriage was instituted,Gen. 2.21, 22, 23, 24. in P [...]adise, before mans fall: And so it is not a law that belongs to mans fallen estate, but also to his estate in innocency; to confirme this the Prophet Malachy brings in a Reason, founded upon the Creation, declaring wherefore God made but one wo­man, for one man, although God had the residue of the Spirit,Mal. 2.15. and could have made more, had it been agreea­ble to his divine will; the reason saith Malachi was, that he might seeke a Godly seed, and not a bastardly, illegi­timate broode, which must needs have followed, and now would also, if either Simon Magus, or Nicholas his opi­nion [Page 11]should take place, as these their successors, would have it. Doth not the Apostle Paul, expresly call for­bidding to Marry a doctrine of Devills,1 Tim. 4.1.3. so that it plain­ly appears, that the devill and not God, taught these seducing spirits this doctrine? Hath not God plainly stamped this in nature? doth not the bird choose his mate, and both together bring up their young? Histori­ans write strange things, concerning the swan, in case of wrong that way.

Objection Mat. 22.30 In the resurrection men nei­ther marry nor are given in marriage, but are as the Angells of God: from this place they would conclude, that this resurrection is now, and so there is now no right of mar­rying, or giving in Marryage.

Answer. I desire them, first, to Consider their predeces­sors, the Sadduces, that first framed this objection: and their end in so doing, which was to overthrow the re­surrection of the body: so that the resurrection of the soule in the state of grace, here cannot be meant, nei­ther speaks he of such a state of men and women, that had not first died the naturall death, but of those seven men and that one woman, that were dead and buryed, saying whose wife shall she be of the seven, for all seven had her to wife? Now such as the death spoken of here is, such is the resurrection, that stands in opposition: which is plainly that of the body. And whereas it is fu [...]ther said, they are as the Angells of God, it is evidently knowne that Angels doe not procreat; then let them cease to breake of Relations during the time of procreation, ex­cept they are ceased to be reasonable men.

Verse 14. And cannot cease to sinne. I know not well how they should cease to sinne, when themselves would be lawlesse, for they making good and evill, God and the devill all one, what cessation from sin can be expected? Therefore the Prophet Malachi againe, hath hath this additionall description of them: saying, yee have wearied the Lord, with your words, yet ye say,Mal [...] 2.17. wherein have we wearied him? He Answers them thus, [Page 12]when ye say, every one that doth evill, is good, in the sight of the Lord, & he delights in them, mark here how they delude themselvs, although they act sin and wicked­nesse, they thinke God accounts them good, and de­lights in them too: Oh what a blinding sinne is this breaking of Relations: which Malachi taxeth them of here, I will close this with Asaphs words, saith God: these things hast thou done, & I kept silence, thou thoughtest that I was altogetherSome of them stick not to say that Christ was a Ranter. 2 Pet. 2.18. such an one as thy self;Psal. 50, 51. but I will reprove thee, and set thy sins in order, before thine eyes.

Verse 14. beguileing unstable soules. Mark well what people are misled by them, they are unstable soules, such as were newly out of the shell, of a carnall state, a little escaped from them, who live in errour: as Peter speakes they are silly people, that are so led, but most silly to continue long so led; for when once the depth of their wicked wayes, is perceived by an ingenious spirit: he cannot but forsake both them and their wayes: except he be willing to bury his reason, and become a wicked man, and a foole both at once.

Verse 14. An heart they have exercised with Cove­tous practises, one would thinke this could not touch them at all: for they account nothing their owne, but all things common: but if you were but a little acquain­ted with them, as some are: to their cost. You should find that to be but their devellish cunning namly: to teach you to account nothingThey say propriety is a devill, but whether it be a devilish speech, yea, or no, consider these places of Scripture. 1 Tim. 5.8. Act. 5.4. 2 Cor. 12.14. 2 Thes. 3.7. to 12. Acts 20.33, 34, 35. 2 Cor. 11.8.9. With many more. yours: that so they might with this Engine in a very short space deprive you of all you have. Oh what quicke returnes have they in their journeyes, to such places, and houses, where their lanck bellies, and purses, are made Plump, they, make hay while the sunne shines: for feare least their beguiled As­ses, and Mul [...]s, should throw off their burthen, too soone.

Verse 17 Wells without water. They would have you thinke them deeply learned, in divine misteries, when as its but the mistery of iniquity: new guilt over, even their white witchery, (called the deepnesse of satan in the Revelation) which can never salve the wounds their [Page 13]black witchery makes, namely their Cursings, Swearings, Riotings, &c. they make shew of waters indeed because they are stiled wells, but if you assay and let downe your bucket,Prov. 20.5. like a man of understanding as Solomon speaks of, (where counsell in the heart of man, is likned to deepe waters,) and byAs the Queen of She­ba proved So­lomons wisdom and parts. wise and prudent questions gage their depth: there will come up nothing but dirt and stones; there is no waters to refresh you, but mudde to Choake you.

Iude Verse 13. He there calls them wandering starres. This holds forth their Phisiognomy, as clearly as a Fa­ther doth the childs that is like him, no Limner can draw shape so neere his patterne, if you come to a beg­ger, and aske him where he dwelles, he will say he hath small dwelling, whereas when you have well examined the matter he hath the largest dwelling of all for he dwels every where, so these wandring unfixed starres, as they are like, so they are the boldest of all, beggers; for where ever they come they are at home still; tis all com­mon where they graze: now ye know wandring starres, are bad guides, to seamen, and travellers: onely the fixed starres, are serviceable to men, even to such men that stay at home, in their callings, like fixed starres; and are not inordinate bussie-bodies, but do with quietnesse work and eate there one bread, are profitable to themselves, and others: but these wandring stars; are uselesse both at home and abroad, they shine, deceitfully. They guide falsly, but devour truely, all that trust them, both in their soules and bodies, but as wandring starres, blaze, and instantly vanish and appeare no more, so will these goe out ere long, like the snuffe of a candle.

Verse 18. They speak great swelling words of vanity &c. Observe here, they are but words, they are not true in­joyments, their words are great, and swelling they break over all former bounds, and limits, both of nature, and Religion: they are all spirit, full of visions, and revelati­on on they are rapt up into the third heaven. Higher then Paul was, but with this difference, Paul heard things [Page 14]unutterable, but these have great utterance for their wares, with strong lines and high expressions, even to amazement;Mat. 24.5.11.24. but our Apostle Peter here leads us out of that maze, stiling them, swelling words of vanity. These are they,They openly acknowledge themselves to be Christ. spoken of by Christ himselfe, saying many shall come in my name, saying, I am Christ and shall deceive many, yea if it were possible, they shall deceive the very elect, they are very cunning; therefore take heed, you poore deluded soules, looke well to your standing, look how you are bottomed, and principled, for if your Reli­gion come from no higher rise then man, these cunning men will robbe you of it, for they professe it to be the ve­ry end, and scope, of their message: they will curse and sweare you out of all, and leave you as void of Re­ligion, as themselves, even no more Religion then a wild Bull. And alas poore soules, even these deluders themselves, are Retrograde, even gone backe many de­grees, below the first heaven, and so have created trou­ble, and vexation to themselves: they must for all their proud looks,Heb. 6.1. come to their ABC. againe even the begin­nings of the Doctrine of Christ: And lay againe the foundation of repentance, from dead works, and of faith towards God, and be glad they speed no worse.

Verse 19. While they promise them liberty, they themselves are the servants of corruption &c. The wits of men and An­gells contracted, and united into one; could not possi­bly invent so many evident, and cleare descriptions of these wilde Kine. These are the true libertines, the scri­pture makes mention off, and opposes, although it hath too long been, the portion of the truly Godly, to un­dergoe that reproach: let therefore, Godly men, have their white Robes restored, and given to them, (viz.) let their innocency, be restored, by those, who have former­ly taken it from them; and let the saddle be laid upon the right Horse; time, and action, hath made manifest who they are; even those that have turned spirituall li­berty into carnall, and themselves out of all Religion into beastiality. But what fooles, or rather mad men are [Page 15]these, that dare undertake to promise others liberty; when they themselves, are such fettered slaves, and Goale [...] birds? Nay, their God, (the devil I mean,) is kept fast in everlstaingChaines, under darknesse; unto the judge­ment of the great day; and how then can these his Sub­jects promise others freedom, and their Master Chained up?

Object. We aknowledge onely one power; and so there is no devill.

Ans. We acknowledge likewise but one omnipotent, eternal power, in whom, all finite, created existencies live, and move, and have their beings; we confesse all action, as it is action, (even in devils) is of God, and so tis good; but how can this free either devils, or men, that are subjected, under a Law; for their actions, must not be meere actions, but regular, according to Law. Now in respect of God, all is good that's acted, or can be acted, by men or devils; yet the same action that is good, in, re­spect of God, may be very evil and wicked, in respect of men, and devils; because the Lawes rectitude was not ob­served, but violated; witnesse, the words of Peter, and Iohn; both Herod, and Pontitus Pilate, Acts 4.27, 28. A like instance 2 Sam. 11,12. Here God acts, and man acts; the one well, the other ill, in the same work. &c. Were gathered together for to doe whatsoever thy hand, and thy Coun­sell determined before to be done; yet what good was in Iud [...] in betraying; and Herod, and the rest, in putting Christ to death; except their end, and scope, had been one and the same, with Gods own will and power a­cting? tis true, the work which they did was very good, but not as done by them; but onely in respect of him, who brings good out of evill; so that all the good that was in it, is Gods; all the evill attending it, is theirs; and what else was that but their covetousnesse, malice, and envy, that set them to work, to do all they did. Thus we see tis very plaine, that there is one holy power, acting nothing but good, and a corrupt power as devils and wicked men, acting nothing but evill, such as these car­nal libertines are (with whom I contest;) and whose seducing wayes, I admonish all to beware off, that are [Page 16]not willing to be blinded, and to live in fellowship with the devill; and as it is most true, that Antichristians are least sensible what Antichristianisme is, even so these mens frequent employment, and communion with the devil, hath so infatuated & benumed their senses, that they falsely conceit and conclude, there is no devil, although they are his vassels to do his will at every beck. Againe, I say beware of these spirit mongers; that their fair pretences, beguile you not; as I have heard many young people and children, have been in London; by men called spirits, who cunningly, by faire pretences and promises. steale them away, and sell them for slaves; never dreame ye that these men can bring you to freedome, when themselves are so deep over head and eares in bon­dage; remember Peters excellent reason,2 Pet. 2. v. 19. (viz.) For of whom a man is overcome, of the same is be brought in bondage. I shall by way of Caution, shut up all with two Places of Scripture.1 Pet. 2.21. First, that of Peter, it had been bet­ter for them not to have knowne the way of righteous­nesse, then after they have knowne it, to turne from the holy Commandement delivered unto them: The other place is Christs own words, and miserable doome, upon Revolters;Mat. 12.43, 44, 45. when the uncleane spirit is gone out of a man; he walketh through dry places, seeking rest, and findeth none; then he saith, I will returne into my house, from whence I came out; and when he is come, hee fin­deth it empty, swept, and garnished: then goeth hee and ta­keth with himselfe, seven other spirits, more wicked then him­selfe; and they enter in and dwell there; and the last estate of that man, is worse then the first; even so shall it be unto this wicked generation.