CHAP. I. The Devill is come downe on earth in great wrath. A woe upon it. What that woe. To whom that woe. And why now.

Ut Medicina corporalis duae sunt partes, quarum prior a git de morbis, alterz verò de reme­diis; ita admo­dum conveni­ens mihi vide­tur, spiritualem etiam Medicinā partiri in Do­ctrinam de spi­ritualibus ho­minis morbis, & doctrinam de spiritualium morborum remediis, & sicut prior pars Medicinae corporalis vocatur [...], posterior [...], ita Theologiae quoque, &c. Keckerm. Syst. Theol. l. 2. c. 1. THE just parts of a Phy­sician, whether Corporall or Spirituall, are, Disease-discovering, and Disease­curing. Having in other Treatises limbned forth the particular evils [Page 2]of times, and the distinct times of those evils, I could not but in justice thinke it suitable and seasonable to lay forth their generall Cause, and Cure.

The 12. of Rev. v. 12. holds forth, that the woe to the world, in the age, with which this place doth synchronise, is from a parti­cular speciall permission, if not a Commission the Devill hath from above, to act among the Terrae filios, the sonnes of the world below: Woe to the inhabitants of the Earth, and of the Sea, for the Devill is come downe unto you, having great wrath, because he knoweth that he hath but a short time. It's not express what this w [...]e is here; But it is enough to say, the Devill is come downe in [Page 3]great wrath. A Devill permitted, will play the Devill to the utmost he can, to make men sinne, and so to bring them to ruine.

But why is the Devill come down NOW to the inhabitants of the earth? Because there was no place found any more for him in Heaven, but was cast cut into the earth, v. 8, 9. He was cast out of Heaven in the beginning of the world, once for all, for his first transgression. Jude v. 6. The Angels which kept not their first estate, but left their owne habita­tion, the Lord hath reserved in ever­lasting chaines under darknesse, unto the judgement of the great day, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them downe to Hell, and delivered them into chaines of darknesse to be reserved unto judgement.

Out of both which places ob­serve, that first the devils [...] [Page 4] voluntarily sinned in Heaven.A deep it is to conceive how sinne came first into Angels. That one great Angel (now Beelzebub) did first fall, and then drew after him the rest, is like enough. But the questi­on yet remains how the first sinne came in­to that Angel, seeing there was no defect within, nor any without: I must first say, That sinne is a privation, or obliquity; No effect, but a de­fect, and there­fore we are not to trouble our selves to inquire after any proper & efficient cause. God canot be a deficient cause, because there can be no defect in him. And therefore the defect must be in the Angel, who without motion from within, or any temptation from with­out, fell from his estate, and Job. 8.44. abode not in the truth, The phrase is (in that of Jude v. 6.) he left his habitation, volun­tarily and maliciously left, it because he would leave it. Cap [...]l of Tentat. part. 1. Chap. 1. They kept not their estate at the beginning, (Gr. [...]) but wilfully left their owne habitation) Gr. [...].

2 That puniotorily and com­pulsively by the Lords justice, they were put into chaines of darknesse, not of utter restraint. For by per­mission the Devill was a lyar and murtherer from the beginning, Joh. 8.44. spoken in allusion to his acting upon Eve, and Cain. And ever since he goes about, more or lesse, like a roaring Lion, seeking whom he may devoure, 1 Pet. 5.8. But there are some speciall lettings loose of Satan (in opposition, no doubt to some more restraint with [Page 5]which God sometimes narrowlier limits him) as to try a righteous Job; to seduce a wicked obstinate Ahab; and to deceive the Nations, Gog and Magog into a battell to their owne ruine, Rev. 16.13, 14. &c. Rev. 20.7, 8. Just so in this 12. of Rev. v. 12. is signified some more particular permission, mis­sion, and commission granted by Divine justice to the Devill, to assault the inhabitants of the Earth and Sea.

And why NOW WOE to those Inhabitants, more then at all o­ther times, wherein the Devill was abroad in the world doing mischiefe? but because now upon the said grant hee should doe more execution upon the wilful, unwary wicked, and the willingly, easily deceived hypocrites!

And why NOW hath the Devill GREAT WRATH, seeing he was [Page 6]never lesse angry, then as a Devil, nor mildlier wroth, then with the sinning against the Holy Ghost, which is the proper sinne of the Devil; but to signifie that now having more liberty to worke, he would more wreake his wrath, and effect his fury to cause evill doubly, in this short time remaining, ere he be cut short!

Which, with a smooth cur­rent carries us into a second search, viz. when this NOW is; to what time after Johns time (for this is a branch of future things, Rev. 4.1.) it doth relate. The Devill was alwayes since he was first outed out of Heaven, a Devill, and alwayes angry and wroth, since he was a Devill; and since both, alwayes abroad in the world, more or lesse, to vent his wrath, as we have heard. But now he is come downe, and he hath [Page 7] great wrath because he hath but a short time; His time was not al­wayes short. In Christs time, and after that, when there should pre­cede, as Prognosticks of his next coming, That many should come in his name, saying they are Christ, deceiving many, That there should be Warres, and rumors of Warres; yet though all those things come to passe, the END IS NOT YET, Matth. 24.3, 4, 5, 6. And the rising of Nation against Nation, and Kingdome against Kingdome; toge­ther with famines, pestilences, and earth-quakes in divers places, all those things are but the BEGIN­NING of sorrow, vers. 7, 8. And in Pauls time, it is averred by him, that the day of Christ was not then at hand, though some would shake them in their mindes so to thinke, partly by a pretended Spirit of Prophesie, partly by a [Page 8]Traditional Word, and partly by fictitious Epistles under the name of some Apostle, 2 Thess. 2.2, 3.The Church universal­ly, and sepa­rately conside­red as an Idea, is a Mother, but considered in relation to the severall per­sons begotten in her, she hath an Off-spring, with which she is said to travell, and bring forth to God, Ezek 16. to v. 21. and Chap. 23. v. 4. Esa. 54. Hos. 2. v. 4, 5. The Allegory therefore in this part is not to be wrested, to separate the mo­ther from her off-spring, which yet otherwise may grow toge­ther into one and the same Church. Kimchi on Hos. 2. v. 2, 3. These [...] pangs of Travell are sore persecution. Esa. 66.7. Chald on the place. Jer. 30 6, 7. Matth 24.8, 9. Mar. 13.8. The seven headed, ten horned Dragon, is the Roman heathen Empire, bu [...]d on seven hils, ruled by seven sorts of Governments over ten Kingdomes, which should arise in the time of the last head, to which they grew, as the Angel interprets it, Rev. 17. The Man-childe is Mysticall Christ, that is Christ formed in his Members; the Sonne, not of Mary, but of the Church, Gal. 9.19. So that this is not Christ verily, but as suitable to typicall expressions, Christ Analo­gically, who was to rule the Na­tions with an iron Scepter; That is, autho­rity being ob­tained by the sword of war over them, that are not Citi­zens but ene­mies, Psal. 2.9. out of which, that in Rev. 19. v. 15. compare carefully Rev. 2.16. The-catching up the childe unto God, and to his Throne, by the figure Ev [...] intend, That the childe was catched up into the Throne of God; that is, up to the Roman Empire, where he should rule the Nations with Authority. This interpre­tation is plaine by Rom. 13.1. Psal. 82. v. 1. and v. 6. even as they are said to sit in Moses chaire, who teach the Doctrine of Moses, so are they said to be in the Throne of God, who are his Vicegerents in Rule upon earth. So that when it is said, the childe of the Apostolicke Church was caught up to God, or re­ceived up into the Throne of God, it is all one as to be lifted up to that Excellency, as HE may sit, as it were with God, which I say is meant of Regall advancement. And this was then ful­filled, when as Christians bare the sway under Constantine the Great, and his successors, the Dragon of Roman Heathenish Em­perialty being throwne downe. That the Womna in travell with her childe were safe, and escaped the Dragons lying in wait, it was by the helpe and suc­cour of Micha­el, who sought, conquered, and cast downe the Dragon from Heaven into the earth, whereby the Womans Son was not onely safe, but was lifted up to that Throne, and she her selfe departed into the wildernesse. This Michael was not, I suppose, Christ himselfe, but (as in Dan. Chap. 10. v. 13.) the chiefest of the chiefe Princes or seven Angels, who is said, (Dan 12.1.) to stand for the children of God, according to the office of Angels, Heb. 1.14. But Michael fought not alone, but tooke with him partly the Martyrs, overcoming Heathenisme, and advancing Christianity above it by couragious suffering, as is plaine in v. 11. partly the Professors and Confessors of Christianity, either convincing their persecutors, or adhering to Christian Constantius the Emperor (father of Constantine the great) in whose Court they were cherished and animated in their Pro­fession, and thereby prepared in their spirits to joyne with Constantine the Great his sonne (anon succeding Constantius deceasing) and to fight down the wicked Colleague-Emperors, though the Devils stood with those Tyrants as much, as they could. For the Dragon and his Angels were the Devill, and the Roman Ty­rants, and their Ministers which wor­shipped them, who were cast out, when they were throwne downe from the top of their Divinity (the Romans admiring their Diabolical worship, adoring and wor­shipping the Devill instead of worshipping of God) and pro­strate to the very bottome of execration and contempt. Para­lell to Exod, 12.12. Num. 33.4. where God executed judgement up­on the gods of the Egyptians. So here the Devill the Dragon, and his Angels that deceived the whole world, that is, perswaded them to Idolatty, and hitherto possessed the Roman Empire, were cast out into the earth. For which a song of praise vers. 10, 11. But woe to the earth and the sea, for now in speciall the Devill is resident with the inhabitants thereof, and with great wrath, vers. 12.13. For the Roman Eagle (being the Ensigne of that Empire) with his two great Wings, his two Cealars of that Empire, parted into the East and West, carrying the Woman into her eremitical middle condition in the wildernesse (like that of the Israelites wandring in the wildernesse from their departure out of Egypt into Canean, safe indeed from the fury of that red Dragon, as of Pharaoh, but not yet come to that glory, as it were, the possession of Canaan, and so in a better state then the servitude of that Ethnicke Roman Tyranny, like that of Egypt; having now by the leave of Christian Princes, liberty to worship Christ freely, as the Israelites had in the wildernesse; but no lesse unhappy by manifold Apostasies, then Israel in the wildernesse by the Calfe: Baal-peor, Korah, Balaam, in their two and forty man­sions (Num. 33) answering to two and forty mouths here) I say the two Wings of the Eagle carrying the Woman into the wildernesse, The Dragon or Serpent cast out of his mouth water, as a floud, to carry her away, vers. 14, 15. that is, wicked opinions and blasphemies, as Arianisme, which had almost drowned the Christian Church; For this Exposition of water out of the mouth, see Prov. 18.4. Psal. 78.2. Matth. 13.35. Prov. 15.28. And the Eccles. H [...]st. of the time here meant. Med. & Alii. The truth is, that we are distinctly brought downe by the synopsis and survey of things in this 12. Chap. of Revelat. to the speciall time of Satans coming downe, of his great Wrath, and of the Woe thereby. The Woman, vers. 1. is mystically the Christian Church. The Sonne or Man-childe, vers. 5. is Mysticall Christ, formed in the succession of his particular mem­bers [Page 9]meet to rule in his stead, or as his Deputies, the earth with a rod of iron, being caught up to God, and to his Throne, that is as (Magistrati­call) Gods, into the Throne of Gods power, deputed unto Magi­strates, instead of Heathen and Antichristian Emperours, Kings, and Princes. The Womans Tra­vell for this, with great paine to be delivered, for that end, vers. 2. was in the times of the ten persecutions, [Page 10]at which time the great red Dra­gon, Pharaoh the second (as the Prophet calls the first Pharach, for his persecuting the children of Israel) I say, Pharach the second, the bloody persecuting Empire of Rome, sought to devoure that birth of that Woman for the space of the ten Persecutions, which continued, for above three hun­dred yeares after Christ. Her flying into the wildernesse, vers. 6. [Page 11]after that she had brought forth her said Sonne, and nursed him up, and educated him to the time of ripe age, that he was catcht up into that Throne of God, signifies a middle state of the Church, viz. that as the Church was not yet settled in [Page 12]the Canon of the Great restauration (yet to come) so neither was it in an Egypt of Heathen Romish savage persecution, for the space of one thousand two hundred and sixty yeares.

These one thousand two hun­dred and sixty yeares may bee computed severall wayes accor­ding to severall rises, yet still pe­rioding with some notable event, preparing for the great revoluti­on (as instances have beene given in other Treatises, and more might be laid to the heape, since the subduing of Scotland, and Ire­land, and the Atchievements in France, An. Dom. 1651. which [Page 13]differs but a day, as Chronolo­gers speake from 1650) but the Grant Account here must be,Anno post Christum 410. Roma vietrix & Domina orbis, ab Alarico Gothorum rege capta & direp­ta (Socrat. l. 7. c. 10.) A quo tempore au­thoritate ejus plurimum im­minutâ, ipsa exposita est pari deinceps praedae, atque direptioni, Van­dalis, Herulis, Longobardis, aliisque Ger­maniae Genti­bus, quae in Italia, Gallia, Hispania, & Britannia excitarunt diversa regna. Ab hac imperii Romani inclinatione, sublaio jam e medio [...], Paulus Apostolus 2 Thess. 2. oidiendum esse innuit tempas filii perditionis, Recte. ergo híc initium figitur 42. Mensium Angelicorum regnì Bestiae Septicipitis (Apocal. 13.) & decemcornis, porestatem maguam a Draco ne mutuantis, & horri­biles contra Deum blasphemias eructantis, hoc est papatus Romani, &c. Eli Reus Leorin, Isagog Histo de Insant Autich. Ad An. 410. as some great learned men com­pute, from the time that the seven-headed, ten-horned Beast (Rev. 13.1, 2.3, 4, 5.) insinuated himselfe into that Throne of God afore mentioned sitting there as God (2 Thess. 2.4.) shewing himselfe that he is God. There sitting in that aforesaid Throne, as pre­tendedly assuming to himselfe that Sonship (above named) but indeed an Hermaphroditian Bastard; I meane a Mungrill compound of Imperial and Papal power, basely [Page 14]begotten by Arrogancy and Hy­pocrisie upon the superstitious slavish multitude, when the true father was bed-ridden; I meane the Roman Emperialty was excee­ding low, which was about an hundred yeares after that True­borne Man-childe (spoken of afore) was first caught up into the said Throne of God. For about three hundred and twelve, Constantine the Great sate on one part of that Throne, after that on the whole, and after him his successors (pro­fessing Christianity) in great splendor, till about foure hundred and ten. At which time the Ro­man Emperialty being first brought very low by the Alaricus King of the Gothes, and by and by lower by the Vandals, &c. the Papal power began to endeavour to sit in that Throne; for tis ex­presse, Rev. 13.5. that to the [Page 15]Seven-headed, Ten-horned Beast, was given power to continue or doe, two and forty months, which two and forty months solarie, are all one with one thousand two hundred and sixty dayes, which is the time of the Womans being in the wildernesse.

Now after the Woman was in the wildernesse, the Dragons wrath extended thitherto, and when hee could not prevaile by Warre (verf. 6, and 7.) He cast out of his mouth water, as a floud after her, that he might cause her to be carried away of the floud, (verf. 14. and 15.) That is, the waters of corrupt words, opinions, and blasphemies, as formerly in Arianisme, &c. most filthily corrupting mens manners, and pudling their conversation, so now in Socinianisme, &c. Which state of things in the wildernesse two and forty months, or one thou­sand [Page 16]two hundred and sixty dayes (i.e. yeares) period at the begin­ning of the Great restauration. Then is Satans time cut short off; Then he is bound, Revel. 20.2, 3. Then he is restrained from DE­CEIVING the Nations, in the same vers. 3. By all which it appeares that towards the latter end of those one thousand two hundred and sixty yeares, a little before Satans binding, even when he him­selfe knew his time was short, was it, that he had such great wrath, and that because he knew his time was short; even as Peter tels, 2 Pet. 3.3, 4. [...] in the last of dayes; he saith not, as other Apo­stles; of things farther off, the end, in the last dayes, but in the LAST OF DAYES shall men rise to that height of wicked walking after their owne lusts, as to scoffe at God and the Scriptures, saying, Where is the [Page 17]promise of his coming, &c. So that now, at this present time, and down­ward till the restauration radiate a dawning, is this Woe, this coming downe of the Devill, with his great wrath, as these unparallelled impi­ous times doe too much give testi­mony. Even as Jude vers. 14. to 20. applies it out of Enochs and the Apostles Prophesies, that when the Lord is about to come with ten thousands of his Saints to exe­cute judgement, the sonnes of men shall bee murmurers, complainers, walking after their owne lusts, speak­ing great swellings, mockers, walking after their owne ungodly lusts, pre­tending to bee severed from other men, as under some notion of I know not what kinde of Spirit, and of having the Spirit, but are most abominably sensuall, whiles they walke after their owne UNGODLY lusts.

But the next inquiry is, to whom this Woe belongs? what is meant by the Inhabitants of the earth and sea? For all men, good and bad inhabit there, and Beasts and Fishes are not the object of Satans wrath.

Answ. This is spoken by way of distinction from the state of mysticall Heaven, the holy Church, the sincere Beleevers, for they are bid to rejoyce in this very same verse, Rev. 12.12. Rejoyce yee Heavens, and yee that DWEL in them. The impieties and calami­ties of the earth may obliquely glance a darknesse upon some par­ticular Comforts of the Heavenly holy ones; but it hastens their gene­rall joy and felicity. When the sinnes of the Inhabitants of the earth, that is, of the grosser wicked, openly prophane, dirty Imps, Earthly wretches, whether named Christi­ans [Page 19]or not; And of the Inhabi­tants of the sea, that is, of cunningly counterfeiting hypocrites, under a vizard of a kind of Religious pro­fession, and of both these, whether they be the Secular men of earthly Civil imployments, or are Eccle­siastical, having to doe with Do­ctrines, and Church administrations (oft signified by waters, as Chur­ches like Islands are, or should bee severed from the grosse world)Pareus out of Brightman, hath it thus, Consentit Brightmannus Incolas terrae esse quosvis im­probos, Chri­stianismum ficte profitentes, regui Antichri­stiani incolas. Maris verò in­colas facit Ec­clesiasticos qui turbidam, sal­suginosam, & amtram doctri­nam suis fucatis Christianis pro­pinant, quae quidem ad hypo­crisin eos effor­mat, sed viscera tandem Corrodit, animosque perdit. So Pareus. And Brightman himselfe saith thus. From hence may this metaphoricall signi­fication of these words be confirmed, that if earth should bee taken properly, the Devill should be alike troublesome to all the Saints, who dwell in common together with the wicked. Besides, who are the Inhabitants of the Sea, but men? For the D evill doth not spit out his spightfull poyson upon Whales, and great Seas. Good men also, and bad dwell together in common in the Isles, as well as in the firme land. Thus then distinguish them, That the Inhabitants of the earth, are very wicked company, either of Heathen, or Christians, who have onely a painted shew of Religion; but the inhabitants of the sea, are the Clergy-men, as they call them, who set abroach grosse, troubled, brackish, and sourish doctrine, to their counterfeit Christians, which doth rather bring barrennesse of godlinesse to the hearers, and gnaw their entrals, then quench their thirst, or yeeld any other good fruit. The Devill being now stript of his power of hurting the true Saints, should tosse these men up and downe, with all manner of whirling tempests. I say, when these mens sinnes are ripe, then Gods judgements are ripe, and the ruine of them is the raising of the Church. When Dagon fals before the Arke, the Arke is delivered. When the Amorites sinnes are full, Israel is possessed of Canaan. But the mean while, there is a great spring of wickednesse, more darknesse then light generally: For the Prince of darknesse is here, and casts out of his [Page 20] mouth much water, which (if it drownes not the Woman) makes the wilde trees, and weedy plants to fructifie amaine.

CHAP. II. The mystery of Satans wrathful passion now against the world; and of Gods just permission of him and it.

SUrely after all this unfolding, we cannot but perceive that the core of the cause of the cursed corruptions of the present times, and of like further woe to the world for future, is Satans powerfull presence by speciall per­mission, toact great wickednesses in, and upon it, according to his great wrath in that short time yet re­maining for him to prevaile here.

For why is it said, he hath great wrath? and why is a woe pronounced, if he will not, or cannot worke according to that wrath?

If you will have it shortlier, [Page 22]then thus. The world is now ex­tream loose, because Satan is ex­traordinarily let loose. The Prince of the world (Joh. 12.31.) now in speciall rules the world of worldly men: The Spirit, Prince of the aire (Ephes. 2.2.) now more power­fully poysons the spirits of men.

But why (you will say) is Satan thus angry with man, and more NOW in this age, and downward, whiles his time lasts? Surely the defection of Beelzebub in Heaven at first, with his faction of Angels was, because man was so farre ex­alted above him. MAN was a body, and yet having a soule, as an Angelical spirit (a double capacity above Angels to partake of all blisse) was so formed of both into one person, as that he is said to be made in the image and likenesse of God, Gen. 1.27. (which was ne­ver [Page 23]said of Angels) and in the image and likenesse of God in the tri­plicity of modalities and dispensations of himselfe, as Father, sonne, and Holy Ghost. Let us, saith God in that first of Gen. 26. make man in OUR Image, after OUR Likenesse, having said before, God (Elehim) in the plurall, Created (Bara) in the singular, Gen. 1.1. and mentioning distinctly in the second and third verses, &c. God the Father, and the Holy Ghost, saying, the Spirit of God moved upon the waters; and God said, Let there be light, &c. which had in the sound of words an hint of making man not onely the Sonne of God (in some sense) as Luke 3. last Adam is called, but of making him like the onely Sonne of God, as after Christ tooke the na­ture of Man, and not of Angels, Heb. 2. Angels being termed Gods Ministers, that is servants, [Page 24]Heb. 1.7. yea, whiles man is made Lord of all, Gen. 1.26. the Angels were to be servants unto man, Heb. Heb. 1.14. as they saw by their imployment from the begin­ning of the world.

Besides, Adam in all his glory, must have a wife, a second-selfe, formed out of himselfe, as a propagatrix of Man-kinde, as a good, without which it was not good for man, then all-happy man, to be, Gen. 2. Angels being stinted in their owne number, and com­forts too, and in their own single persons, which Conjugals and Propagative became an opportu­nity of a Prophesie (Gen. 3.) and a performance of the birth of Christ out of mans loynes, and in oppo­sition to the Devill to overthrow him, Gen. 3.

And as a Seale to all this, hee had the Tree of life (a type of [Page 25]Christ) to be continually in his eye. All which might well make the most sagacious Angell (espe­cially afore his fall) suspect, that mans nature in time should bee u­nited to the Godhead, in the per­son of Christ, and so man at last to become farre above him in compleat happinesse, and thereby cause him in wrath against God, as neglecting him, to revolt from God in heaven. And to bee re­venged on man (whom he so dire­fully emulated) hee effectually tempted him to fall also. Since when, hearing articulatly in the word, Gen. 3. &c. to the end of the Revelation, that all those should be, and saw all save the last come to passe, hath ever since beene wroth, opposing all he could, upon all opportunities mans welfare (as we heard afore.)

But now the time being neare [Page 26]that the last also must be fulfilled, man must be restored to his Adam­ship, his pristine perfection, and originall happinesse in a larger and better Paradise, on Earth, and in Heaven (as may bee seene in another Treatise.) SATAN hath (saith that twelfth of Revel. 12.) great wrath, and the rather, because the time is short, ere it be done, and so his time is short to bestirre him to endeavour it bee undone. So his anger is now doubled; First, That man through Christ must bee com­pleatly happy. Secondly, That he hath so little time to hinder it, ere he himselfe bee compleat in Torment; his sinne being the sinne, not of Atheisme, the Devill is no Atheist, Jam. 2.19. But of the sinne against the Holy Ghost, malicing Gods goodnesse, Christs Mediatorship, the truth of [Page 27]the Word, and the salvation of man, of which hee hath been fully convinced (and by him partly con­fessed in the Gospel) touching their truth and excellency, and hinted in that 12. of Revel. 12. That HE KNEW his time was short, and therefore knew the rest, (why, & wherein it was short) I say, fully convinced by the Holy Ghost in the Word, though the Holy Ghost in its effects was never in him savingly infused or inherent, even as it was not in those men that sinned that sin, Mat. 12.24. to 33.

CHAP. III.

BUt why(may some ask) seeing Satan is so maliciously wroth, as hath beene said, would God per­mit him to come downe among the Inhabitants of the world, and especi­ally NOW towards the approach­ing [Page 28]of the great restitution of all things, as hath been shewed?

1. He doth it in justice upon wicked men, whether open, or hypocrites, even as he did upon Ahab and Saul, and that with a double justice, one on the soule, the other on the body also. That as they loved not the truth in the mouthes of the truth, were there­fore justly left to bee seduced in soule by Satan, and their persons to goe, and to be slaine in warre, because they would not receive warning by that truth; so the Lord in justice deales with the wicked of the world in this inter­val of Satans coming downe upon the earth.

Paul tels us, as relating to this space of time, 2 Thess. 2.9, 10, 11, 12. That that wicked one, the sonne of perdition shall come after, or accor­ding to the WORKING of SA­TAN, [Page 29] with all power, and signes, and lying wonders, and with all de­ceiveablenesse of unrighteousnesse in them that perish, because they received not the love of the truth that they might be saved. And for this cause God shall SEND them strong DE­LUSION, that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousnesse.

To which St. John addes that in Revel. 16.13.14. with Chap. 19. v. 19.20, 21. To compleat the Narrative of the destruction of soule and body of such wicked ones. And I saw three uncleane spirits, like frogs, come out of the Dra­gon, and the Beast, and the false Prophet, for they are the spirits of De­vils, working miracles, which goe forth unto the Kings of the earth, and of the whole world, to gather them to the battel to the great day of God Al­mighty. [Page 30]And I saw the Beast, and the Kings of the earth, and their Armies gathered together, to make warre against him, that sate on the Horse, and against his Army; and the Beast was taken, and with him the false Prophet, and cast into the lake of fire, &c. and the remnant were slaine with the sword. So that the justice of God is most righte­ously executed upon the said wicked, both on soule and body; as Pareus well coucheth the matter together in a few words, on that sentence. The Devil hath descended unto you, saith he, ‘Nunquam qui­dem non grassatus est in mundo Satan, &c. i.e. There was never a time indeed, wherein the Devil did not assault, rob, and spoyle the world, being once thrust downe from Heaven. But this commination is Propheticall concerning his imminent ma­chinations, [Page 31]with which, some­time after, hee should bring to destruction all the inhabitants of the world, that had beene by Antichrist made mad with su­perstition.’

Which words will compre­hend the state of the said time, if we take the word Antichrist, as signifying all against Christ, and Superstition, to signifie all that is not according to the pure truth of the Word. For our times, the Inter­preter of that Rev. 12.12. shews that great and various are the hor­rid defections, Apostasies, and Abominations, that should bee the dreadfull effects of the Devils, coming downe all that time.

2 God permits Satan to come downe, out of mercy (you will wonder) to the Godly. For the beginning of the Verse doth suffi­ciently [Page 32]testifie that the Lord in his direfull providence to the earth of the ungodly, had not the least in­tent to prejudice the Heaven of the Church of true Saints; for it is ex­presse, Rejoyce yee Heavens, and yee that dwell therein, which cannot bee meant of the Empyrean Heaven above the starres; for the rest of the Song, or Anthem of praise in two former verses is, NOW is come SALVATION, and strength, and the Kingdome of our GOD, and the POWER of his CHRIST, and the Saints overcame the Devill by the BLOOD of the LAMBE, and by the WORD. Where it is mani­fest that Christ at this time hath a Power, or Kingdome on Earth.

The mercy of God to the Saints on Earth in this unlikely looking providence is;

• 1 The manifestation of his might, power, and prudence to [Page 33]preserve, as in a Goshen, his true Israelites whiles the Egyptian world round about is filled with plagues. Herein his Providence exceeds his Creation, that he main­taines a glory amidst hellish oppo­sitions, and keeps alive sparkes in the midst of a Sea.
• 2. That the Saints might have their desires, faith and hope, &c. after a blessed triall, gloriously fulfilled. For Satan with this his great wrath, doth but pull downe the old house of the wicked world about his owne eares, breaking the parts thereof all to peeces; whereupon God the great Landlord removes the rub­bish, burnes the rotten timber, and beginnes to build New Jeru­salem.

CHAP. IV. Men must not be mistaken, as if there were no such thing, as the Devils coming now downe upon the earth, by speciall permission.

THe first Coro'dary upon the Premises is, that the Pro­phesie (afore opened) clear­ly and mainly relating to these times, our first prudence can be no lesse then to perceive the perfor­mance. If Satan bee now come downe, then legite vestigia, read his footsteps, and be afraid to tread in them towards his den, as the creatures were of that of the Li­on, giving this reason,— Quia me vestigia terrent, Omnia te adversum spectantia, nulla retror­sum. —That is, I dare not trach other beasts that have come neare thee, be­cause the print of their feet make met [Page 35]afraid, for all their footsteps are to­wards thee, I see no signe of any re­turning. An apt Simile to the thing in hand; Of many closing with Satan, few returne. There­fore if Satan be now greatly wroth, oblerve what it workes. If a pre­sent Woe among the inhabitants of continent, and ISLANDS (the Sea cannot guard from Devill and sinne) discerne how it seizeth on the unsound. See all these, as they come to passe on others, before ye feele them fall upon your selves. Happy (saith the Proverb) are they, whom other mens harmes make to beware — Paries cum proximus ardet, Tunc tua res agitur— When thy neighbours house is on fire, it is time for thee to looke to thine. Satans coming downe in wrath, is the cause of Temptations; but our yeelding is the cause of Transgressing, and transgression [Page 36](unrepented of) the cause of de­struction, viz. in the crowd of the conquered, we are confoun­ded to give the Saints the victory and vicissitude, in our places at the great and glorious RESTITU­TION OF ALL THINGS, as it is called Act. 3.21. making our condition, like the man at the siege of Samaria, who for his unbeleefe, and blaspheming against Gods de­liverance, was trampled under foot to death, and lived not to injoy the mercy. Or like the rebellious Israelites, that lived to come neare Caenaan, but entred not in. Fore­seeing, is fore-warning, fore­warning, fore-arming. Christ by his Angel unto John, gave us this prediction, not to prejudice our di­ligence, but to put us upon pre­vention of these evils, as to our selves, (as wee shall heare more after.) And therefore our duty is [Page 37]with both eyes, widely opened, to see this coming downe, this Woe, this great wrath of the Devil, in the Efficacies thereof, of which in the next Chapter.

CHAP. V. The EFFICACIES (as they are called in the Greek 2 Thess. 2.) of Satans COMING DOWNE, [...] 2 Thess. 2. v. 11.) WOE, and WRATH, gathe­red from the System of the Chap­ter, viz. Rev. 12. V. 12. To down with Christian MAGISTRACY, and to dim Gospel MINISTRY.

THe Efficacies of Satans Coming, Woe, and Wrath, in this age, may be found out

• Partly By the System of that Chapter.
• Partly By the Synchronisme of things in times.

The System or method of this [Page 38]12. Chap. of the Revelation, holds forth two dangerous evils, with which our present age is much infected, and likely (unlesse prevented) to be much infested, viz. a designe To lay low

• Christian Magistracy, and
• Gospel Ministry.

The endeavouring of which two are, the Mystery; (For all Anti­christianisme is a mystery, 2 Thes. 2.) Of Church and State levelling, I meane the levelling of Church and State. And indeed as these two goe hand in hand in doing (whiles they stand, and stand in stead) that Ministry laying the foundation of Magistracy in the consciences of men (Rom. 13.1. &c.) And this Magistracy being as wals about the Ministry (as their duty is hinted, 1 Tim. 2.2. (So also in suffe­ring. These joynt-doers, shall bee [Page 39]sure to be Co-sufferers (as the Woe of the two GENTIL WITNES­SES, Rev. 11.) These two being impediments to the Devils King­dome, and the pleasing lusts of his vassals (the Magistrate in the conver­sation of men, the Minister in the con­sciences of men, they fall under the extream hate of that King of the bottomlesse pit, and his Vassals, walking in his depths. And there­fore it is in their hearts (no matter what their words are) to bring into contempt all religious Regi­ment, lest it cast downe their licen­tious liberty, cryed up by them as a God, but is indeed a kind of Devil.

These two Sinne-leading evils, are more then hinted, in this 12. of Revel.

The first touching pulling downe Christian Magistracy, in Vers. 5. When the woman had brought forth a man-childe to rule the Nations with a [Page 40]ROD of IRON, who for that end was accordingly taken up into the THRONE of GOD. The Woman thereupon v. 6. flyes into the wilderness, and the Dragon, verse 7. with his Angels war against Michael and his Angels (as was before expounded.) This same thing in v. 13. is repeated, and inlarged, viz. When the Dragon saw that he was cast out to the earth (the man-childe being in the Throne) he persecuted the Woman THAT, meaning, FOR THAT, she brought forth that Man-childe to that effect, and issue, as is above expressed and explained.

2 Touching dimming and dark­ning Gospel Ministry, it is suffici­ently plaine, verse 15. viz. That after the Dragon was cast out, and that the Woman had wings given her to flye away, and a place provided for her to rest in, then the Serpent cast out WATERS out of his mouth as a [Page 41]flood, after the Woman, to cause her to be carried away of the flood. Which Wa­ters and Flood, was above demonstra­ted to signifie the wicked opinions, blasphemies, and reproachfull speeches that are vomited out against the Truth, and the Propagators there­of. Which at first began, anon after Constantinus M. his death, and ever since succeeded and flowed along the earth, ascending to a great deep, not without some torrent of persecution more or lesse all a­long.

• 1 In Arianisme, denying the Diety of Christ.
• 2 Pelagianisme, and Semipela­gianisme, denying the freenesse and power of Christs grace.
• 3 Papisme, against the Headship and Kingly office of Christ, as well as against his Prophetical and Priestly, advancing Humane Traditions, Le­gends, &c. and justification by works.

Lastly, in these dayes, Socinia­nisme (worse then Arianisme) Fa­milisme denying the Humanity of Christ,Arianisme af­firms Christ to be created in the beginning. Socinianisme, That Christ in no respect is ancienter then from his birth by the Virgin Mary. and his reall Passion, and Resurrection; Atheisme, against the Being of God; Turkish and Jewish Antichristianisme, against the whole notion of Christ, as a Saviour. Anti­scripturianisme, against all the Di­vine word of God; And Levellisme (if I may so speak) opposing the Functions and Offices of Ministers, as Pastors, Teachers, &c. and their peculiar right to administer seales; laying all levell and common, that every gifted brother may admini­ster them. And consequently these kinde of men fill their eyes with envy, and their mouthes with obloquies, and reproaches against the learned, pious, orthodox, able Ministers of the Gospel, calling them in scorn, Priests, Parsons, Black-coats, or any thing that may [Page 43]render them odious in the opinions of men. He that doth not ac­knowledge these things to be ful­filled in these dayes, hath no ac­quaintance with bookes or men, and to be as without eyes, ears, and common reason.

Ob. But say some of these under-ground Pioneers, and open Engineers, that are not yet past all shame, they levell not against the things, but against the Ceremonialities of them, as against the Pompe, Dignity, and Majesty of Magi­stracy, and the Formality, Solem­nity, and Superiority of the Mi­nistry, above the people.

Sol. 1. To this cunning Obje­ction three Answers will bee little enough.

1 If these forenamed Objects of their (confest) opposition were altogether Tares, yet it seemes evident to a piercing eye, that in­tentionally, [Page 44]or consequentially, in pulling up the Tares, they will indanger the Wheat also. The stalke of the eare of Corne is pre­served in severall gay-green wrap­pers, and the kernell is wrapt in divers shining mantles; as the Tree is kept alive with comely barke; and without the glory of blos­somes, nor fruits, nor seeds are propagated. Strip the stalke and eare; barke the Tree, beat off the blossomes, and farewel life and profit. The Chieftaines of Magi­stracy in Israel rode upon stately beasts in that Judg. 5.10. The Governours of Midian rode with glorious Chaines, Judg. 8.26. All Nations, Jewes, Heathens, Turkes, Christians, (as if by a law of nature) did put some signes or ensignes of preeminence on their Rulers and Governours (to which the Scriptures doe frequently al­lude) [Page 45]thereby to dignifie as well as distinguish them, well knowing that the popularity (for the ge­nerall) know not to reverence any thing more then what they see. And for the dignity of the Mi­nistry, God hath in all Ages amply conferred it upon them. Upon the Aaronical, a most sumptuous glory. Upon the Apostolical a world-amazing-miracle-working honour and power. Upon the Teaching Ministry to succeed them to the end of this present world (as Paul cals it) Double honour, I Tim. 5.17. Sol. 2. Again, we Answer, That it is the character of the hypocrisie of these last times, to pretend to piety, and severing from the branne of the grosse wicked, and to some spirituality, Jud. vers. 4. v. 19. Yet to speake evill of DIGNITIES, and despise DOMINION; marke it wishly, that these two are joyned [Page 46]together that they speaking against [...] Dignities, or Glories, they despise [...] Lordship, Go­vernment, or Dominion. Corah and his Crew, allowed Moses and Aaron to be of the Tribe of Levi, but in their eminencies to be Ma­gistrate and Minister, conferred upon them by God himselfe, they cry out, They tooke too much upon them.

I am absolutely against Arbitraries Arrogancies, vaine idle Ceremo­nies in Magistracies or Ministries. But nor I, nor Scripture, nor nature, (from which also Paul argues for order, and in spirituals, 1 Cor. 11.14.) are against a sinne-daunting dresse, garb, or port, and a reve­rentiall splendor of Dignities (appointed by Scripture) in use in all Ages amongst the civillest of men. Nature it selfe doth cloath and crowne some Plants, Birds, [Page 47]and Animals with a glory, as well as a power above the rest, whence by wise and learned men they are called the Royall, Princely, &c. of Plants, Birds, and Beasts.

Sol. 3. Lastly, I answer, that it hath beene alwayes the Devils Artifice in all his Scenes, to bring up the same evils, under severall shapes, foule matters, under faire pre­tences and vizards (2 Cor. 11. v. 3. v. 13.) They say, notwithstanding al they heave and lift against both, that they are not against Magistra­cie and Ministrie. The truth is, they doe not know at first their own mindes. They perceive not of what spirit they are. When men take a running downe the Hill, they cannot assure them­selves where to stop their carriere ad punctum.

First, they cryed out against the Ministers Gownes; when they off; [Page 48]then next against their blacke cloathes; when most had altered them; then they decry humane learning, as they call it, and Art in preaching; And now at last, against the function and office of a Minister. So in all likelihood, would they do with Magistracie. First, take away their Majesty, and reverential splen­dor, and then the Office will bee little or nothing in the eyes of men. They will not know their Commander.

It was a Divine providence (you will all confesse) that cut off the head of Grand Tyranny, and Superstitious Ceremony (at which time if the ordinary Magistracie had not beene upheld in their Ho­nour and Dignity, where had wee beene?) But since that, there hath beene oft-times, much a doe (I need not number instances to you the lookers on to your danger) [Page 49]to make millions of men willing to have a Magistracie and Ministry that may stand the common safety instead. If at present they doe not openly and professedly strive to pull downe these Twins of safety; yet clearly, they cunningly act to wither and starve the splendor, life, and vigor of both. Suppose they lop not the maine limbes, nor cleave the body, yet if they dig away the mold, and cut from the roots the feeders, the Tree soon withers, and dyes.

If you would have the maine mystery of their machination, then thus: They would make Magistracie languish by Opposition, viz. against the splendor and ver­dure thereof, and so make it a Stock-Magistracie, like that King Logge, on which the Frogs leapt, for its contemptiblenesse. And they would null the Ministry, by Apposition, [Page 50]setting up a Mock-Ministry, some­what of kinne to that Wever-Miller-dumb Ministry in the be­ginning of Queene Elizabeths dayes. I say somewhat of kin to them; Because as they could teach no errour, being able onely to read, as the Bible and bookes of Homilies; so these are like to teach little truth, because they know little truth, especially in these times, wherein these kindes of men would have all heresies permitted. By such an omne­gatherum of all men of elocution (unapproved) to become Prea­chers, we shall have the true An­cyle of Gospel Ministers (the Di­vine Palladium and preservation of our Nations from Divine venge­ance) lost among these false Ancylia. These Antimagistratical, and An­tiministerial men are like Rats and Mice, that gnaw the timber, and [Page 51]wals, and covering of the house, till it fall on their heads, or de­stroy the place of their owne suc­cour.

CHAP. VI. The Efficacies of Satans coming downe upon the earth, discovered from the Synchronising of things in times, viz. Invincible obstinacy, and lying hypocrisie.

THus of the Efficacies of Satan since his coming downe up­on the earth, discovered from the System of the Chapter.

1 Demonologie.2 A Sermon before Thom. Andrews then Lord Maior.3 A Sermon before Thom. Andrews then Lord Maior.4 Church Ca­ses cleared. Next of those that may be dis­covered from the Synchronisme, and concurrence of times.

Having set forth so much in other Discourses (now publike) touching the matter of the sins of these times; I shall now onely touch upon the manner and com­plexion [Page 52]plexion of spirit in the sinners of the times; in these two, viz.

• Invincible obstinacie, and
• Lying hypocrisie,

In the Pro­cesse of their evils; Both a spawne suitable to the na­ture of the Devill.

1 Invincible obstinacy, is seene in 1 Tim. 4.1.2. Now the Spirit speaketh expresly that in the LATER times (marke the Synchronisme, or concurrence of times with our Age. And observe that the Gr. is, [...]; the later OP­RORTUNITIES described, Rev. 22.10, 11. The time is at hand that he that is unjust, let him be unjust still, and he that is filthy, let him be filthy still, &c. The doors of salvation to let in any more, as Hierom speakes, are about to be shut, as Matth. 25. The foolish Virgins came when the doores were shut.) And [Page 53]what of these later opportunities? why the Apostle in that 1 Tim. 4.2. saith, Men shall have their consci­ences seared with an hot iron. Adde that in 2 Tim. 3.1, 4. This know that in the LAST DAYES (marke still the concurrence of things in time) Men shall be incontinent, sierce, heady, &c. put both these together, and then you may easily spel this a Prophesie of these times, that now in our age, men are fit­ted with an head and heart, with a kinde of science, and conscience, to make them sinne obstinately like the Devil. In the head they are (among other words of obstinacy) [...] that is, head-strong, un­bridleable, stiffe-necked, (as the Scripture speakes) as a stubborne horse, catching the bit betweene his teeth, runnes desperately on into dangers, dirt, water, mud, quagmires, without controll. [Page 54]These kinde of men catching an opinion, be it never so great an Heresie, or Blasphemy, no bit, or bridle, no reines, or streinings of Scripture, reason, examples, per­swasions, or their owne pre­ingagements in Religion, shall checke them in to conversion, or conviction from their evill way. And for their hearts, and consciences, they are so cauterized, and seared, that they cannot feel any remorse for sin, from arguments drawn from promises, or threats, from mercies, or judgements, from Heaven or Hell, from life or death, or any thing else that may be na­med: But rather more harden themselves by making a mocke, fable, or chimera of all those things. So that by these two, be­ing thus headed and hearted, they are by the efficacy of errour, 2 Thess. 2.11. given up to believe lies, both [Page 55]in opinion, and practice, and thereby are rivered in their sinnes, and chained in their iniquities: For you may as soone convince a mad man with reason, or make a dead man feele your stroaks, as re­duce these from their wicked wayes, or opinions, to verity and honesty. How farre this is ful­filled on this generation, I appeale to the experience of all Christi­ans, especially of them that have had their turnes to argue with these men of Belial. The truth is, the Seale of the evill times in the last of dayes before the great Re­stauration is upon them, Rev. 22. 10, 11. mentioned afore, That as they are unjust, so they are like to bee unjust still, and as they are filthy, so they are like to be filthy still. They love not the Lord Jesus, nor his truth, 2 Thess. 2.10. 1 Cor. 16.22. and therefore in all probability, Ana­thema [Page 56]Maranatha is fallen upon them, that is, They are accursed till the Lordcome.

2 Lying hypocrisie, 1 Tim. 4.2. In the later times (opened afore pointing at our times) Men shall speake lies in hypocrisie. And Rev. 21.27. and Chap. 22.15. re­lating to the last times, men shall be makers and lovers of lies. Add 2 Tim. 3.1, 2, 3, 4. In the last dayes, men shall be lovers of themselves, boasters, without naturall affection, promise-breakers, false-accusers, treacherous. Runne through the predicaments and rankes of many both men and matters, and you shall finde lying hypocrisie to bee predominant in this Age.

1 The character of great men (for the generality) is that they are a LIE, Psal. 62.9. because a little goodnesse in them seemes great, and their great Court-ship [Page 57]seemes to promise much; both which as to a suitable product, too oft end in nothing. And

2 Profession of Religion in these evill times, for the most a LIE, 2 Tim. 4.1.5. In the last dayes men shall have the forme of godlinesse denying the power thereof. And that is the meaning in Rev. 21. and Chap. 22. (afore quoted) of making a LIE; That is, mens profession of Religion is a LIE. Hypocrisie being a very LIE. The abounding of which in these dayes, hath beene attested by thousands of Apostasies.

3 The Art that many pro­fesse, and multitudes believe and runne after (some to their ruine) viz. Judiciary Astrology, heeded more of late with us then ever was (to our shame let it be spoken) in any Christian Common­wealth since the Creation, is a [Page 58]very arrant LIE, Esa. 44.24, 25. See the Geneva Notes on the place. Whence the Doctrine is, Judiciary Astrology is a LIE.

This last Eclipse, March 29. 1652. is the proofe, which not prooving to be so darke, gloomy, and terrible, as they predicted, it hath so eclipsed their credit, that I hope you will for ever take them for Liars, if they prove not by consequence worse.

For their telling men and wo­men they shall be adulterers, selfe-murtherers, &c. or this, or that yeare shall be a time of such, is the Devils way to cause melan­choly, or perplexed spirits to make themselves such. (So our learned Casuists concerning Temptations.) For whiles the Astrologers say, they see these things predicted, or fore-shewne in the Starres, they make poore creatures of a blinde [Page 59]slavish spirit, conclude there is an irresistible fate past upon them, that they must, no helpe for it, be such wretches, as the Astro­logers predict that year shall bring forth.

Marke I pray, whether since the reigne of Astrology, there have not more successively every week de­stroyed themselves, then in a year (year after year) for many Ages past. But I needed not say much to this brood, seeing I and my Second are ingaged in Print against them, to whom they never gave that, which may be truly called an Answer, that is, to speak reason, strength, demonstration, as be­comes true Mathematicians, who have the advantage of all humane Arts to demonstrate, if they de­liver any truth of nature. But in stead of giving an Answer, touch­ing the thing, they raile at the [Page 60] persons of men; wherefore let all men of learning now save their la­bours to encounter with such im­pertinent fellows, in a way of Treatises, and leave them to Mercurius Phreneticus, Lillies-Ape whipt, Bug-beare Black-Moonday, Black-Moonday turned white, Con­fidence dismounted, &c. to be con­futed by these WITS, POETS, DIURNALISTS, BALAD-MA­KERS, as the fittest men to deale with them, that neither under­stand to take an argument, nor to make an argument in their owne matters, which they pretend most to understand. Godly learned Ministers may doe well, as they have of late very prudently be­gun, to undeceive the people, and bring them backe to God and his Word, and leave their testimony with the world against the cheat of Astrology, that if the Astro­logers [Page 61]have got their monies, yet they may not cheat them of their wits. But for a solemne Confu­tation by writing to them, it is but vaine to them that are given up to believe lies.

4 Multitudes of men in their way of dealing in these evill times, are a LIE. It was once the speech of a grave Citizen, a Chieftaine of his Company, That every man in his owne Trade is a kinde of a Thiefe. How farre his meaning extended, or wherein the maine sense is fixed, I will not un­dertake to interpret (I am assu­red men may be honest in lawfull Callings if they will:) But this is apparent in these worst of times, that there is in multitudes of mens dealings, though a kinde of Professours, especially of them that are the fishers in the late turnes of times, more mineing [Page 62]and undermining, more cutting and cousening, more reaching and over-reaching, and going beyond their brother, or circumventing (as the Apostle speakes) then hath beene knowne in many yeares by­past. And truly I feare that many so deale by wicked principles, as if it were no sinne to lurch any man, that is not just of their stamp. For if there be a wicked principle received of men, as not wicked, that Adultery, Fornication, &c. is no sin, I should mightily suspect that such kind of men should take up this wicked principle also, that cousenage to them is no sinne. There hath beene (we know) a principle, and pretended too as a Religious one, neare of kin to this, Fides non est servanda cum Haereticis, faith or promise is not to be kept with Hereticks. And truly now it is common for many [Page 63]men to account all others as He­reticks, that do not ascend, or de­scend Arithmetically (to a grain) unto their opinions.

5. The Crowd of Complementers, are a meer Complemental Lie, a Constant Lie. They greet you at every turne and turning, with, Your servant Sir; Sir, your humble servant. But if you put them to the test, in matters not great, to act for you, they prove a very vanity, a nothing, or worse then nothing, you shall finde them nei­ther your servant, nor humble: but farre prouder of their comple­ment, then conscionable of their ingagement. Yea, though in con­verse with you, they abound with civilities, and speak as if they would be to you, Petty-gods, or Tutelar angels, yet if ye stand in their way, or of their allies, they no sooner turne their backs, but [Page 46]with an old Court-trick (as for­merly with the name Puritan) they blast you with one bold Ca­lumniation, or traditional lie or other, that you shall never hardly rise more. Likely when time was, they made you their stirrup, or footstool for them to get up, but now they are mounted, never so much as lend you a finger to pull you up from the dirt, where you kneeled for their sakes.

6 The former Complainers of want of reformation are (multitudes of them) become a very Lie.

1 They would, not long since declaime against Non-residencies by reason of Pluralities, and mens serving their places by Deputies and underling hirelings. They would with a seeming zeal sigh forth complaints, as if these were great grievances, and scan­dals; and therefore did put on [Page 65]to have a Law against them. But now it is no griefe to them them­selves, nor scandall to others, (they hope) to have each of them three, or foure or five great pla­ces, whiles other faithfull friends of the State want sufficiencie.

2 These men likewise thought it exceeding incongruous, that Ministers should meddle with worldly affaires, and thereby be hindred from their studies, and were glad to see it put into a Law, to take them off from wordly cumbrances. But since I have read mens practices, I sus­pect that Ministers were then to be taken off of the world, onely so farre as they did intermeddle with some Diana, and to be given to the world againe, to serve a de­signe, or permitted to worke for their livings for want of a Gospel maintenance, and to admit every [Page 66]Boy and Artificer of a voluble tongue (unapproved) into the Pulpit, which hath made me to wonder at the Geometrie and Divi­nitie of these times, who (should seem) do count that the stride from the world to the Pulpit, is not so wide, as from the Pulpit to the world. Learned men, said they, must wholly give them­selves to study, to preach, (and good reason, say I; for Paul ex­horts Timothy in divers expressi­ons, to study, and cryes out, Who is sufficient for these things?) but illi­terate men may follow a Trade all the week, and yet be sufficient­ly able to preach upon the Lords day. But to help this, they cry up these worldly labouring mens preaching to be the preaching by the Spirit. As if the Spirit did helpe Bezaleel and Aholiab in their Trades, but doth not helpe godly [Page 67]learned Ministers in their Divine studies, or that the Spirit assists in extemporaries, but not in medita­tionall preparations.

3. And lastly (if there be any lastly to be put to these things) the Complainers were wont to tell you terrible stories of Court-pride, covetousness, self-interest, projects, designs, and indeed this complaint was just. But now me thinkes, it is but mutato nomine, and As you were: Only there is this difference, then those things were but in Retaile, now in whole-sale: Then were they in one corner, now over-spread the Land. I pray God England proves not like Jehu, that zealously (as he thought) destroyed the house of Ahab, and his Priests of Baal, and false Prophets, but departed not from the sins of Jeroboam, that made Israel to sin. It is suitable [Page 68]to Satan to make us change the names and forms of things, but not reforme the matter, and so transforme us into a LIE.

CHAP. VII. Men truly godly are not to be dis­mayed at these times. They must sigh to God in prayer, but not sinke in their faith and hope.

THe second Corollary upon the Position is, that not­withstanding all these things, the Elect of God, true beleevers, holy-hearted soules, be not dismayed. Let them sigh and groan to God in prayer for these abominations of the times, and to prevent them in themselves, but not to sinke in their faith and hope. Let them, as the WO­MAN, take their wings, their wings of prayer, and flye out of [Page 69]the Egypt of the abominations, into the Wildernesse of retired holy life (as far as they may not neglect their publike duty) but not to feare the floods of the un­godly; for they have a sweet, and sure Promise, Psal. 32.5, 6. I prayed (saith David) and the Lord heard. For this shall every one, that is godly, pray unto thee in a time when thou mayest be found. Surely in the floods of great waters they shall not come nigh unto him. The Wo­man the Church, is still in a sense in Travel, till the Man-childe be yet more totally and higher in the Throne, at the appearance of the Head, as well as of the body, which will be shortly, as you may perceive by the preceding computations. And therefore yee Saints of his, walking in purity, be not dismayed: Say not, how shall we choose but be dismayed, [Page 70]at all these dreadfull things! But consider,

1 That our God, that best knowes the intent, and event of things, saith in the same Verse, as it were with the same breath; Re­joyce O Heavens, and you that dwell in them. And mark it, he first sayes so, to his people to comfort them, a­fore he comes with his WOE, as in Matth. 25. Christ first saith to the sheep, Come yee blessed, and sets them on his right hand, that they may be out of doubt what should become of them; before he saith to the Goats, Go yee cursed. So here, he first secures the com­fort of his own people; Rejoyce, O Heavens, and yee that dwell in them, meaning the godly of the Heaven of the Church on earth, as we have given you an account and reason for it afore. If the Lord saith to us that believe, Re­joyce, [Page 71]let us not feare: Though Hymeneus and Philetus fall off, yet the foundation of God standeth sure, to them that call upon the name of the Lord, and depart from iniquity, as the seale that they are Gods Elect, 2 Tim. 2.19. God hath a care both of the measure of his peoples Temptations, and of the meanes of escape. 1 Cor. 10.13. The Lord hath some spiritual Goshen, or Gospel-supply against the Devill himselfe, 2 Cor. 12. which Peter prooves by many instances, 2 Pet. 2. viz. That the Lord knowes how to deliver the godly out of Tempta­tion.

2 Christ gives us this predi­ction, that when the things come to passe, they might not preju­dice us. He hath fore-warned us that so shall be the times, that we might be fore-arme d [...] not to be like the times. Just as he did, [Page 72] Matth. 24.4.13. He gives a pre­diction, and then a premonition, a prediction, and a premonition. It is not possible, saith he there, to seduce the Elect. But also that it might be probable to their hope that they might not be seduced, he premonisheth to use the meanes, Vers. 24, 25, 26. The words are, There shall come false Christs, and if it were possible, shall seduce the very Elect. Wherefore I have told you before. If they say he is here, or there, goe not forth, &c. It proceeds from faith in Gods pro­mises to use meanes: And the using of meanes strengthens faith, because we are then in Gods way. Yea, the fore warnings of these, wil make pious, prudent men chary what places they goe into, and with what persons they converse in these times of common con­tagion on soules.

3 God hath spoken distinctly, that the Woe shall be to the Inha­bitants of the Earth and Sea, viz. The grosser wicked, and the siner­spun hypocrite. God hath set a marke upon the rest, sealed the re­sidue for preservation, Ezek. 9. Rev. 7. The plagues fall on the Egyptians, not upon the Israelites. Corah and his Company are swal­lowed up, not they that separated themselves from them. The old world was drowned, but not Noah, &c. And this distinctive care of God towards his people, is more absolutely fulfilled in spiri­tuals, then temporals.

4 The worst times are Gods usuall Preface to better times. The Evening in the Creation was afore the Morning, which is spi­ritually applied, Psal. 30.5. Rom. 13.12.2 Pet. 2.19. Heavinesse may indure for a night, but joy comes in [Page 74]the morning. If the night be farre spent the day is at hand. If there be but the light of night starres to shine in the darke, the day-starre ere long will arise. The corrupt estate of the old world, preceded the springing of the Church from Abra­ham by the propagation of the Gospel, and the Covenant to him and his. The state of Israel in Egypt, went before that in Canaan. They were in Babylon, before they re-builded the Temple. When Christ came, he found the Sects, and swarmes of Pharisees, Sadducees, Herodians, Esseans, &c. And the ten Persecutions, ushered in the glory of the Church under Constantine the Great. God will yet, notwithstanding all these, make the end of the world glo­rious, as he did the beginning. That dominion of man in inno­cency, Gen. 1.26. is made by [Page 75] David, long after the Fall, a point of faith and hope that yet man should be restored to that, Psal. 8. which Paul likewise looking up­on, as a Prophesie yet to be ful­filled, now after Christ is ascen­ded, repeats in Heb. 2. that eight Psalme, and saith it shall come to passe in the Inhabited world to come, with great emphasis on the phrase. Eye the Margin, [...]. compar. Heb. 1. v. 6. & Luk. 2.1 com­pare Rev. 20.1, 2, 3, 4, 5, 6.

5 This great Woe on these times, from the Devils great wrath is but short. So the words of the voyce to John; The Devil hath great wrath, but his time is but short. His great wrath is checked with the smalnesse of the time. The Devil knowes his time is short, and we know it: He knowes it, and is angry: There­fore by the rule of contraries, we knowing it is short, should bee [Page 97]glad, We can (saith the Hea­then) beare sharpe things, if short. Can we not (saith Christ) Watch with him one houre? A little faith was greatly accepted of Christ, in times of great opposi­tion at his first coming into the world. See an instance in his weak eleven Disciples. And a little strength is commended by Christ in the Church of Phila­delphia, Revel. 3. in apostatizing times. God will much approve us, if we hold right in the maine in these evill times. God will try Israel to purpose in the wilder­nesse, afore they enter Canaan. God will prove the Levites emi­nently, whether they be on his side, before he advanceth them, Exod. 32.26, 27, 28, &c. O that wee might hold out sincere and sound, but this little time afore Christs appearing, so we shall be in a [Page 77]sweet posture with joy to bid him we [...].

CHAP. VIII. Of [...]s devices, and our giving [...] [...]dvantages.

THE third Corollary is, If this be a time of Satans speciall emission, with large permission, that he is come downe in great wrath, to worke great woe to the world, and hath begun already, then let us not be mislead. It is time for the unregenerate world to be awakened, for it is said to them with great emphasis, Woe to the inhabitants of the Earth and Sea, for the Devil is come downe unto YOU. And godly men must not be asleep, lest the envious man sow tares in their field. The Devil being a spirit, and experienced by five thousand yeares practise in all [Page 78]manner of subtilties, he hath many devices, and therefore all the sonnes of men had need [...] heed of handing to him [...] tages, 2 Cor. 2.11.

The De­vices of Satan in the gene­ral are 3,

• 1 Possession,
• 2 Obsession,
• 3 Suggestion,

1 Possession, when he is per­mitted to enter into a man, and is there powerfully predominant over his soule and body, wracking him inwardly with horrours, and strengthening him with untame­able violencies, as we see ex­amples in the stories of the Go­spel. The Advantage men give to Satan thus to prevaile is, when they do, as it were, sell them­selves (as Ahab, Balaam, and Saul) [Page 79]that is, wholly give up them­selves to worke all wickednesse with greedinesse (as the Scripture speaks.) That is, as the Rhetori­cian may expound, Quicquid libet, licet, quicquid licet, audent; quicquid audent, faciunt; quicquid faciunt, eos non molestant; That is, What they list is lawfull, what is lawfull they dare; what they dare, they doe; what they doe, is not grievous to them. Thus in these dayes crowds of wicked wretches, blasphemers, in­humane imps, impious by horrid principles, ascend their increment and gradation of ungodlinesse, till they appear to us no otherwise then as possessed.

2 Device is Obsession, when the Devil by permission hath power over a mans body onely, clasping and grasping him in the armes of his power, carrying him from place to place at his pleasure (as [Page 80]for a while he had power over our Saviours body, Matth. 4.) and bowing a mans limbs toge­ther in a miserable manner (as that womans Luke 13.) assisting men sometimes,Luke 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen years, and was bowed together, and could in no wise lift up her selfe. And Je­sus said unto her, Woman thou art loosed from thine in­firmity, and he laid his hands on her, and im­mediately shee was made streight; and the Ruler of the Synagogue said with indignation, Are there not six dayes in which men ought to work in them? therefore come, and bee healed, and nor on the Sabbath. The Lord then answered, Thou hypocrite, doth not each of you on the Sabbath lose his Oxe, &c? and ought not this woman, being a daughter of Abra­ham, whom Satan hath bound, lo these eighteen years, be loosed? when the temp­tation prevailes on them, in a wonderfull manner to make away themselves. The Advantage men yeeld to Satan to prevaile thus upon them is, when men, though they have not departed from divine principles, yet do act all manner of wickednesse in their bodies, with which they ought to have honoured God, as well as with their soules. Some in­stances also of this are in these dayes.

3 Device is Suggestion, or Temptation, whereby he doth trouble the senses, and puzle the phantasie, and conveyes to the minde his sinfull phantasmes, re­presentations, and species, or spi­rital Images of evill things. The Advantage he hath from men to do this is, when they make not conscience of their evill thoughts, as to repent of, and pray against them; when they are secure, keep­ing no watch over their owne hearts, to examine what thoughts come in, before the justice of the Word; Or are swollen with pride, in opinion that they have more goodnesse then they have; As that they have the spirit in an ex­traordinary manner, and measure above others.

CHAP. IX. The Art of shunning Tempta­tions.

THis last of Suggestion, or, as you call it, Temptation, (though Temptation is of a larger signification; for man also may tempt man, and a man may tempt himselfe) is the commoner course of Satan, and that in these dayes of his speciall emission, and therefore I shall speake most to this:

Our worke divides it selfe into two

Generals

• 1 Not to assist Satan in tempting one another.
• 2 Not to accept of his temptations assaulting us.

1 Not to assist Satan in temp­ting one another

Touching

• Power
• Opinion,
• Practise.

1 Touching Power. Beware, that one ranke of men doe not indeavour the devesting of ano­ther ranke, of that just power, re­lation, and honour that God hath given them, as most needfull for the common good. For if one sort will unjustly pull downe, or diminish another: Another will indeavour to doe as much for them, as we have seen in many instances in History, Scripture, and Experience. I speake not of a Tyrannicall or Superstitious power, or of a noxious use of any other power.

In particular, let not the Ma­gistracy tempt the Ministry, or the Ministry the Magistracy, whiles there is such mighty le­velling and designing against [Page 84]both. In the reigne of Anti­christian Papacy, proud Episco­pacy, and Scottish Presbytery, the Ministry incroached on the Ma­gistracy. Since the Erastians sprang up, the Magistracy is cryed up as all in all. The mean while the Levellers finde a faire oppor­tunity to pull downe both.

But the common welfare can­not be without both. And they themselves must like Hippocrate's twinnes, live, or dye together. When there was onely the Priests to rule in Israel, whether in the time of the Macabees, or at other times, the publike safety is but in ill case. On the other side, they that altogether cry up Magistracy and downe the Ministry, let them not forget that the state of the Church under the great Restaura­tion, Rev. 21. shall be in forme of a Church with the Angels, viz. the [Page 85]Ministers to keepe out all un­cleane, Kings bringing their glory and honour into it. There­fore let not, meane while, the Magistrate neglect the Minister, to give him his double honour of countenance and maintenance, 1 Tim. 5.17. Nor the Minister neglect the Magistrate to charge the consciences of men to bee subject to their power.

2 Not to assist Satan in temp­ting one another touching Opi­nions. Beware how we commu­nicate Errors, Heresies, Blasphe­mies, impious principles, so much as Historically, or Narratively, Hof. 2.16, 17. At that day saith the Lord thou shalt call me ISHI, and thou shalt call mee no more BAALI (though both signi­fie the same thing, viz. my Hus­band, or my Lord; onely because as Hierom notes, Baali was the Ido­laters [Page 86]style, &c.) For I will take a­way the NAMES of Baalim out of her mouth, and they shall be no more REMEMBRED by their NAME. Ephes. 5.3. But forni­cation, and all uncleannesse, or cove­tousnesse, let it not be once NAMED amongst you. For, saith the Apostle, 1 Cor. 15.33. Evill com­munications, [...] or conferences, cor­rupt good manners. The reason is strong. The very having of evils in our eares, by reason of a party they have within us by originall sinne (the seed of all sinnes) doth more or lesse pollute or prejudice the soule. The discourses of evill is as common liquors, poured up­on light colours, they leave a staine, though they alter not the Dye. Alas! for us, our imperfect graces have yet but lightly dyed our natures with holinesse: We had need to take heed of every [Page 87]drop, and dust of sinne.

3 Not to assist Satan in temp­ting one another in matters of practise. To beware that neither our words, nor carriage, nor ex­amples infect others, in these contagious and spiritual-disease catching times. If we doe but any how intimate to others in ex­pressions, or gestures, or conver­sation, that we are loosened in the socket of our pious principles, wee presently more or lesse in these apostatising times weaken, if not overturne, the stedfastnesse of others.

2 Not to accept or receive the motions of temptations from Satan, or else-whence what­soever.

1 The grand generall rule is this. That whereas at this day many pretend a speciall dictating, and direction of the Spirit. Note [Page 88]that that motion alone is a word from the Spirit, that is, according to the word of the Spirit, that is, according to the Scriptures spo­ken and penned by the inspiration of the holy Spirit in an extraordi­nary way, 2 Pet. 1. last. Therefore though the Prophets of the Old Testament had the Spirit in an extraordinary manner and mea­sure, yet their rule is (in opposi­tion to false pretended spirits) that if any spake not according to the Word of the Law and Testimony, they had no LIGHT in them, Esa. 8.20. So likewise the Apostles were extraordinarily indued with the Spirit, both for Doctrine and Miracles; Paul the Apostle had it, and a Revelation to boot (2 Cor. 12.) yet he Gal. 1.8, 9. pronoun­ceth an Anathema, a curse twice over, upon any man or Angel that shall deliver any other Doctrine then [Page 89]what is according to the Gospel. John the Apostle also had the Spirit in an extraordinary degree for Doctrine and Miracles, and had a large Revelation, (viz. the booke of the Revelation) besides; yet he bids us try the Spirits, whe­ther they are of God, by this, He that knoweth God HEARETH us, he that is not of God, HEARETH not us. Hereby we know the Spirit of truth, and the spirit of errour, 1 Joh. 4.1.6.

But because Enthusiasts, Here­ticks, &c. make the Word of God a Nose of waxe, to turne it, which way they list, even as they phan­tasie it to be like the eye of a picture, as that it still lookes to­wards them, in favour of their opinion, which way soever they turne; therefore adde this, that as the constant Tenor of the Scriptures is to promote Christ, and to presse holinesse, so the Spirit [Page 90](that dictated that word) doth both those; it advanceth Christ, 1 Joh. 4.1.2. and 1 Cor. 12.3. And it worketh holinesse, Rom. 1.4. Rom. 8.9, 10.11.

2. The particular rules touching temptations are these.

1 Lay load of Gospel-con­trition on that originall sinne, concupiscence, which is a natu­rall pravity in our natures, in­clining us to evill, and to poure out spirituall sighes and groans of prayer unto Christ, and applica­tions of Christ, as batteries a­gainst it. So did David, Psal. 51. as his Penitence for past-times, and a prevention of future. James. in Chap. 1. v. 14. makes originall sinne or concupiscence the first drawing of the heart aside (as a pil­lar of an house off of his Centre.) Paul, Rom. 7.19. makes it that Tyrant, that made him doe that evill [Page 91]he would not; whereupon he makes an out-cry to Christ, and is com­forted, Rom. 7.24, 25.

Indeed here is the foundation laid, and a strong Bulwarke built against all Temptations, viz. by continuall applications of Christ, and supplications to Christ to have a pure heart in a constant exercise of purity, Act. 15.16. Act. 24.16. An heart purified by faith. And herein, saith Paul, I doe exercise my selfe to have alwayes a conscience void of offence, &c. Then are Sa­tans darts shot as against a wal of marble, that pierce not, and his temptations are but as dirt throwne upon Cristall, but nei­ther staine, not sticke long. See an example in Christ; yea, in Paul, 2 Cor. 12. and so proportio­nably in all that partake of Christ.

2 Quick-sightednesse to dis­cerne, [Page 92]and suddenly and sea­sonably to despise the over­tures and pretensive perswasi­ons of a sinfull object, con­federating with our concupi­scence to draw us to a consent to sinne, Heb. 5. last v. Christians of full age by reason of use, have their senses exercised to discerne both good and evill. St. James tels us, that after that drawing aside by con­cupiscence (afore mentioned) fol­lowes an Enticing by some object (suitable to that drawing) to bring us to consent. By the object a man is baited for, as a Fish is baited for, with an amiable bait upon an hooke; Gr. [...]. Jam. 1.14. The bait seemes lovely to the eye, and pleasant to the taste, whiles the hook is not per­ceived; So original corruption opens its eyes, and beholds, and shews us the honour, pleasure, profit, or other carnall sweet­nesse [Page 93]of the object, not conside­ring the snare under it. So that the object presenting it selfe, con­cupiscence is that which playes the bait before the mouth of the will and affections, to cause them eagerly to catch and swallow it. the Object is as the Woor, Con­cupiscence is as the Spokesman. To cure all this, [...]. the Apostle cals upon us, 2 Cor. 10.4. to consider the Gospel weapons, or Armory, whereby to throw downe these pretended reasons, and rationall thoughts (as we dreame) to con­sent to sinne (for a shew of reason to a rationall creature, that he may sinne, is a powerfull tempta­tion, which the Apostle there­fore there cals strong-holds) that is, the word of the Gospel, which we must ding in the face of all per­swasive seeming reasons to sinne.

Inest pecca­tum cum de­lecteris, regnat si consenseris. Austin. 'Tis too much misery to be dis­posed towards sinne by Concu­piscence, but it is a slavery to bee drawne to consent. There is (saith one) A sinne if thou art delighted with evill, but it reignes, if thou con­sent. But if we keep our consent chaste, from the Harlot sinne, (as it is typically termed in the first nine Chapters of the Proverbs) we may comfortably say, as the Apo­stle, Rom. 7.16, 17. If then I doe that which I would not, I consent to the Law that it is good. Now then it is no more I that doe it, but sinne that direlleth in me.

3 Satan oft strikes in with both these, viz. this Object, and that Concupiscence (for those are his materials he workes upon, and his Topicks, or Places whence hee drawes his arguments of tempta­tion) thrusting in his suggestions, and incitations, to adde fresh im­pressions [Page 95](for that's a mystery both in Divinity and Philosophy that Satan can make our phantasies to lay aside our owne phantasmes, and heed his; to cause our imagi­nation, to lay downe the images of things presented by our in­ward senses, and to take up into consideration those his suggestion brings in.) Which adventitious, additional power of Satan in the temptation may bee (in part) discerned, by the sudden­nesse, unseasonablenesse, and violent importunatenesse; perhaps when the object, or its lustre is some­thing withdrawn, or concupiscence begun to be in a slumber. There­fore the third rule mounted of purpose for this particular is, that of Jam. 4.7. Resist the Devill, and he will flye from you.

‘Resist, may the tempted say, Is it no more but resist? That is [Page 96]true, If I could resist, the work were done: Resist? if I can: But how shall I resist?’

Answ. Why marke the my­stery of the Rule, that is, the meaning, resist whiles thou hast, at least, a little strength to resist. Resist before thou art inveagled, before thou art ingaged, inchan­ted, and captivated beyond re­treat. Bid defiance to the tempta­tion at first sight. Make an outcry against the first motion: And re­member this, and be positive, and peremptory in the use of it; That it is thy sinne, and thou wilt in danger thy selfe to sinne further, if thou parie with the Devils sug­gestions, and lend thine care to his arguments, as we have a wofull example in Eve. Minde that thou hast other and better words, namely the Word of God to hearken to, and better motions, [Page 97]the blessed suggestions of the Spirit according to that Word to busie thy thoughts withall. And therefore wee must follow Christs example (Matth. 4.) to ding and dash a pat, plain, power­full Scripture in the mouth of every Temptation, with a 'Tis written. Not encounter with our phantasied spirit, but with the written Word of the holy Spirit.

Diseases (say the Physitians) are at first hardlier discerned, but if discerned, easilier cured: At last easilier discerned, but hardlier cured.

We have a notable distinct and piercing holy Word of God to discover sinne, intus & in cute, in­side, and outside (Heb. 4.12.) Therefore as soone as a Tempta­tion dares shew its face, say to your Temptations, as David to [Page 98]the sons of Zerviah (2 Sam. 16.10.) What have I to doe with you? you will be too hard for me. Say to your temptations, as Ephraim, (Hos. 14) to his Idols, What have I to doe any more with you? Say as Nehemiah, Shall such a man as I am flye? Shall I, a Christian, a Beleever, the redee­med of the Lord, be tempted away from him? If a woman will not speake with an unsuitable Suitor, or meeting him perchance, will not hear him speak, she will never be won.

Adde, that if in this thy op­posing at first the rise of tempta­tion, Satan will be clamouring in the eares of thy soule with his re­iterated perswasions, then fill thy heart with groans, and rather then not out-noise him, thy mouth with cryes of prayer in some se­cret place, to drowne the voyce of Satans temptations. For oft­times [Page 99](when the place is conve­nient) vocall expression helps to keepe up the inward intention of the heart in prayer.

Yet sourthly, take this Rule, in the next place, That it is a Temp­tation, and may prove a great pre­paration to many Temptations, to lay all our Temptations, and the all of every Temptation upon Satan, as if we had not the maine hand in every of them. For as Sar­tan cannot tempt without Gods leave (as we see in Joh) so we can­not be effectually tempted with­out our owne leave (as it appears in Eve.) It is true, that it is seldome but Satan (if permitted) doth first, or last, more, or lesse concurre with out temptations. But this is as true, that since our fall by the first grand Temptation of Eve, we might tempt our selves, by be­holding the enticing object, and [Page 100] hearing the perswasions of Concu­piscence, if there were no Devill in being. For as there is an object for every sinne, so in original sinne is a seed of every sinne. So that original sinne is potentially (as the Schoolmen speake) and vertually every sinne. It is the Seminary of all sorts and sizes of sinne, Matth. 15.19. &c. Out of the heart (saith Christ) proceed evil THOUGHTS, MURTHERS, ADULTERIES, FORNICATIONS, THEFTS, & BLASPHEMIES. Evil thoughts comprehend all the evil of all our thoughts. And what is worse then those three, Murther, Adul­tery, and Blasphemy? (the first being against the life of others; the second, against our owne bodies; the third, against the Essence and Excellency of God;) And all in the plural. So that by this account in original sinne is the seed of the sinne against [Page 101]Holy Ghost; that is, there is in us by nature, that, out of which (if God should leave us) to forme the actuall sinne against the Holy Ghost. And therefore the fourth Rule about temptations is (as be­fore to eye and eject Satan, so now) to mistrust our own hearts enough. For as we all equally sinned in Adam, having all of us, one and the same will in him; And all of us equally descended from his loynes; so we all partooke of ori­ginal sinne equally. And you heard afore what a spawne original sinne is, and the plentifull product thereof. Some men may indeed more awaken, and strengthen their owne share of original sinne, in the degree, but all equally share in the kinde, and so have equally the seeds of all sinnes in them. So that by the shining glory of an in­ticing object, upon the putrid [Page 102]matter of original sinne, may be ingendered innumerable sinnes, without the Devill; I say may be. It is said, The heart is deceitfull above all things, Jer. 17.9. Therefore a greater deceiver (as to prevailment upon us) then Satan. And there­fore, though Satan cannot (nor will he, if he can have his owne will) be quit from continuall tempting us, yet let us not put off the matter from our selves.

Unregenerate Eve (whiles such) will in the face of God, put all her temptations upon the Devill, and God doth therefore pronounce a punishment upon the very body he did use, yet not acquitting Eve, but punishing her also. But godly men doe contrariwise; namely, that though Satan had an hand, and perhaps a great hand in their sinnes, yet they are ready to take all upon themselves. In [Page 103]1 Chron 21.1. it is said, SATAN stood up against Israel, and PRO­VOKED David to number Israel; And yet in verse 17. good David takes all upon himselfe, and with great emphasis and iteration, saith to the Lord, IS IT NOT I, that commanded the people to bee numbred? EVEN I IT IS that have sinned, and done evil indeed, It is true, when others, as Christ or his Apostles speake of the temptations of believers, they (to preserve believers from despaire) put much of their temptations up­on the account of the Devil, as Matth. 16.23. Christ saith to Peter, Get thee behinde me Satan. The meaning of Christ is, that Satan had a great hand in temp­ting Peter to disswade Christ from his Passion. And Luke 22.31. Simon, Simon, Satan hath desired to sift thee as wheat; meaning Satans [Page 104]tempting Peter to deny Christ (mentioned presently v. 34. and acted v. 44.) So Paul often puts the sinnes of beleevers upon the Devils account, 2 Cor. 2.11. Lest SATAN should get and advantage. And 2 Cor. 11. v. 3. I feare lest as the SERPENT beguiled Eve, your mindes should be corrupted. And v. 14. Satan himselfe is transformed into an Angel of light, and therefore it is no great thing, if his Ministers be also transformed, &c. And 1 Cor. 7.5. Lest Satan tempt you for your incontinency. But Christians them­selves, to shew their full acquain­tance with their owne hearts, and the sincerity of their repentance, do lay the load of the tempta­tion upon their owne corruption, Psal. 51.

Therefore to close this Rule. Be watchfull enough over your owne spirits; the evill spirit can­not [Page 105]prevaile without the consent of yours. Observe your hearts wishly, especially, when they are gazing, and bring them much into Gods presence and company. In the Kings presence no rapes, or robberies or violences are com­mitted.

Fifth Rule. Be not secure that any man of what quality or con­dition soever, is free from the assault of temptations. All the best of Saints have beene tempted, as Adam, Eve, Job, David, Peter, Paul, Christ, with intimations of the rest, 1 Cor. 10.13. Tempta­tion common to MAN, 2 Pet. 3. chap. vers. 9. The Lord know­eth how to deliver the godly out of temptations; proved by severall instances in the preceding part of the Chapter. Therefore all the sonnes of the first Adam must ad­dresse themselves to the second [Page 106] Adam against temptations as Paul, Rom. 7.25. And must looke on Christ distinctly under that consi­deration, and habitude, as in speciall fitted to compassionate and comfort us in our temptations, Matth. 4. Heb. 2.18. For that hee himselfe suffered being tempted, he is able to succour them that are TEMP­TED, Heb. 4.15, 16. For we have not an High-Priest which cannot be touched with the feeling of our in­firmities, but was in all points TEMPTED, like as we are, yet with­out sinne. Let us therefore come boldly to the Throne of Grace, that wee may obtaine mercy in the time of NEED.

Sixth Rule, It will soon turne into a temptation, if any man pre­sume that there is any one sinne, to which he cannot be tempted, as confiding upon his Complexion of nature, Condition by calling, &c. [Page 107]as if sufficient Baracadoes to fence it out. You heard but now, that as all the sonnes of men have equally originall sinne, and originall sinne hath (without exception) in it the seeds of all sinnes: Therefore the nature of all men is as Tinder or Gunpowder, to all sparkes of all Temptations, though some tinder or powder, catcheth something sooner then other. And for Satan, though hee hath not in him formally all sorts of sinne, as he cannot bee an Atheist (Jam. 2.19.) nor can hee immediately commit corporall sinnes; yet hee hath Tantamount, viz. Malice a­gainst God, and all good, and a love to all sinne, which are equiva­lent to originall sinne in us com­prehending and causing all sinne, where permitted.

Now these two, originall sinne, and Satan, with their de­vices, under the painted cloath of sinne-alluring objects, are efficient enough to put us upon the triall of a temptation to any sinne; As they are grand Enemies to faith, that should lead us to Christ for rescue. And therefore godly soules have beene assaulted and attemp­ted, to doubt of all the Ar­ticles of Faith, and consequent­ly to disobedience to all the Commandements whereby they should testifie their faith. And in speciall to the sinne wee least feare, or suspect, for these two reasons:

1 To punish our vaine con­fidence and carnall security, that wee could never bee inclined to such, or such a sinne, as thinking our hearts are better [Page 109]then they are. And therefore by an attempting us to that sinne, God will awaken us to see more of our owne hearts, if wee will see: Because Peter. and Thomas were so confident that they could not sinne the sinne of un­beleefe, or of feare to confesse Christ, therefore are they left more to doubt and deny Christ then the rest of the e­leven Disciples, Luke 22.33, 34. Joh. 11.16. compare Joh. 20.25.

2 Because men are not hum­bled as they ought, for some sinnes that are more suitable and sweet to their corrupt na­ture: therefore God in justice, yea, in mercy (if improved) doth permit them to bee tempted to other sinnes which their nature in a sort abhorres, and for shame they cannot a­bide.

Seventh Rule, wee must not bee over confident that meere grace, or freedome from sinne, can free us from the assaults of Temptations. The Angels. se­duced by Beelzebub in Heaven, had, before that, no sinne. Adam and Eve had, before they were tempted, no sinne. Christ had all fulnesse of grace, when yet he was assaulted with temptation. It is the establish­ment of us in a state of grace, with the concurrence of Gods power with our graces, that must uphold us, that temptations prevaile not Angels, Adam, and Eve, fell by temptations, because they were under a legab perfecti­on of nature, but not under a Gospel establishment of grace. Christ stood, because hee had both an establishment in Gospel­grace, and the extraordinary [Page 111]concurrence of Gods power (by union) with his graces. So must wee bee kept from fals by temptations, upon the same ad­counts. So the Scriptures evi­dently and emphatically, Rom. 6.14. Sinne shall not have do­minion over you, for (marke the establishment) yee are not under the Law, but under grace. And 2 Corinth. 12.9.1 Pet. 1.5. Joh. 10. observe the concurrence of Gods power with our graces) My grace is sufficient for thee, for MY STRENGTH is made perfect in weaknesse. We are kept by the POWER of God through FAITH. None shall plucke them out of mine, or my Fathers hand.

Eight, and last Rule. However we fare, or fall by temptations, yet beware of that which usu­ally is the last and worst of [Page 112]Temptations; That Temptation of Temptations, that rivets many that they never returne: That is, that if they fall by Temptation, they thinke that there is no mercy, no pardon for them, no hope of Salva­tion. And so they make a bad matter worse then ever God made it. Remember,

First, It is the Devils method, not the minde of God (for the contrary is in his word) that after Satan hath tempted MEN to sinne, then next he tempts them to despaire.

Secondly, Minde that the sinne of Unbeleese is the great sinne above all other sinnes, be­cause against the truth of God and so against the Being of God, and against his offer of mercy and pardon. Therefore is that mighty emphasis put [Page 113]upon Unbeleefe in John 3.

Thirdly, Consider that God hath pardoned all sinnes, and all sorts of sinnes whatsoever, of which men have repented, 1 Cor. 6.9. yea, the sinne of putting Christ to death, Act. 2. There­fore all sinnes may consist with election and salvation, of which men doe repent; as Peter speakes to those Christ killing Mur­therers; Repent (saith hee) and be baptised, and yee shall receive the Holy Ghost.

And though Satans last game is to perswade men they have sinned the sinne against the Holy Ghost, that shall not bee forgiven; yet know this for a sure rule, That that cannot bee the sinne against the Holy Ghost, for which a man can bee sorrow­full.

Close all with this,

Above all things, keepe, and keepe up thy faith and confidence in God, through Christ (as the Gospel most abounds with en­couragements to faith) for faith is the grace that cleares thee be­fore God for all lapses by past temptations, and preserves thee from future.