A word in season, for a warning to England: or a prophecy of perillous times open'd and apply'd. Wherein the signes of bad times, and the means of making the times good, are represented as the great concernment of all good Christians in this present age. First exhibited in a sermon preached in the Abby at Westminster, July 5. 1659. and since enlarged and published. / By Thomas VVilles, M.A. minister of the Gospel, in the city of London.

A PROPHECY OF PERILLOUS TIMES Open'd and Apply'd.

2 TIM. 3.1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This know also that in the last dayes peril∣lous times shall come.

The Introduction.

THe knowledge of the Times and Seasons is very useful for all men. Without this the Husbandman can nei∣ther duly till his ground, nor sow his Seed, nor reap his Harvest.* 1.1 Time (which ac∣cording to the† 1.2 Philosopher, is,

* 1.3 the measure of moti∣on) is the necessary circumstance of Action, and† 1.4 Season, is* 1.5 the Fitnesse of the Time for the work of man, or the Production of Nature. Now its mans singular Prudence to discern the Times, that he may make the better improvement of every Season. For,† 1.6 To every thing there is a Season, and a Time for every Purpose under the Heaven. Thus the Summer is the pro∣per Season wherein the Prudent man (with the* 1.7 Ant) will make Provision for the Time of Winter. Thus the Wise man will prepare for Perillous Times, while he yet en∣joyes a Prosperous Season. Its a piece of Pru∣dence to† 1.8 foresee Perillous Times; and to make Provision for them, while the Season lasts, is a Work of Wisdome. This Wisdome God teaches his Saints in his Word, and the Defect of this Prudence in the Foresight of future Dangers, is supplied by the Pro∣phetick Revelation of his Spirit. By the* 1.9 In∣spiration of this Spirit of Prophecy was the Apostle Paul enabled to give this Premoni∣tion unto Timothy; This know also, that in the last Dayes P••rillous Times s••all come.

It is true,† 1.10 it is not for us to know the times and the seasons which God hath put in his own power, having sealed them up from us in his secret Counsel. For* 1.11 secret things belong unto the LORD our God: But yet those things which are revealed belong unto

us, and to our children for ever, that we may do all the Words of his Law, and obey his Will in the world. And therefore it does con∣cern us to know the Times and Seasons which he hath revealed to us in his holy Word, and commanded us to take knowledge of, as in this Divine Prophecy; This know also, &c.

The truth of the Prophecies manifested by the exact correspondency of future Events to former Predictions, is one good argu∣ment for the confirmation of the Truth, and Dignity of the Holy Scriptures. Who but that God, whose† 1.12 understanding is infinite, can certainly and infallibly fore-see and fore-tel so long before, the things that shall come to passe so long after? And do not our eyes in these dayes behold the Accomplish∣ment of many things contained in the Scri∣pture Prophecies, which (even those of the latest Date, recorded in the New Testament) were first given forth and committed to writing above fifteen hundred yeares ago? How far the Prediction of Perillous Times, here in the Text, receives an accomplish∣ment in the present age wherein we live, will easily apppear to any soberly wise Chri∣stian, that having first seriously perused the Context, shall lift up his eyes, and look a∣broad into the World, upon the men of this Generation.

For the Apostle having in the Words of the Text briefly exhibited his Prediction of Perillous Times, doth in the following

Verses, give a lively Description of the per∣sons that should make the Times so Perillous. [Verse 1] This know (saith he) that in the last Days [Verse 2] perillous Times shall come. For men shall be lovers of their own selves, Covetous, Boast∣ers, [Verse 3] Proud, Blasphemers, Disobedient to Pa∣rents, Unthankful, Unholy, without Natural Affection, Truce-breakers, False-accusers, [Verse 4] Incontinent, Fierce, Despisers of those that are Good, Traitors, Heady, High-minded, Lovers of Pleasures more then Lovers of [Verse 5] God; Having a Forme of godliness, but de∣nying the power thereof.

But to make way for a clearer Discovery of the Intent of the holy Ghost, in this part of the holy Scripture, we shall con∣sider it according to the proper nature of a Prophecie, which respects the Future; and so as a lively Mirror, it represents the I∣mage of the After-Age, the Complexion of the Times to come. And thus in the Text (whereunto we shall a while confine our selves, and thence descend to the Expli∣cation of the Context, from which we must fetch Light for the discovery of the times mentioned in the Text) there are these three things to be taken into considerati∣on, viz.

• 1. What these times shall be.
• 2. When these times shall be.
• 3. How Timothy was concern'd herein.

In the first of these we shall open the description which the Apostle gives of these

Times, by the Adjunct: in the second, we shall enquire into the import of the Predicti∣on, as to the determination of the Time of its Accomplishment; and in the last, we shall consider the scope and intent of the Premonition given to Timothy concerning these Perillous Times.

The Description.

WE are in the first place to consider what these times shall be? They shall be (as the Apostle here stiles and de∣scribes them) * 1.13 Perillous times, hard, difficult, and trouble∣some times, as Inter∣preters a little vary∣ing in the Termes of Translation, agree in the Intent of the Word. They shall be times of Difficulty, Distresse and Danger.* 1.14 And time it self is then called Difficult, when it answers not our Expectation, and wherein men finde it difficult to defend themselves, and keep their own; as in time of Plague, Warre, or

Famine. For in these Cases its a difficult thing for a man to preserve his life or estate. So likewise upon the same Account, in Case of Schisme and Divisions in the Church (which is a kinde of Civil War in the City of God) or the Persecution of the Saints (which is as the Invasion of a For∣reign Enemy) they may be said to be hard and difficult, troublesome and Perillous Times to the people of God. Such are the times spoken of in this Prophecy. They shall be cloudy and stormy Dayes to the Church and Saints. The Apostle raised upon the Mount of Vision saw a small cloud arising, which he knew would overspread the whole Church.

For this Prediction of the Evil of the Times, is a Prophetical Representation of the future State of the Church. And imports so much that their very* 1.15 Seasons of Grace shall become Days of Danger; their very Oppor∣tunities of Doing or Receiving Good, shall be fenc't about with† 1.16 Difficulties, and fill'd with Dangers.

Moreover we are here to observe, that that is figuratively attributed to the Times, which is properly applyable to them that shall live in them. For properly time is not capable of any impressions of Good or Evil; it can neither be priviledg'd with safety, nor opprest with Difficulty, nor exposed to Danger. But those are called hard and perillous times, wherein those that

live in them, are exercised with difficulties and exposed to Dangers.

* 1.17

And therefore are the Times here called Perillous, because of those things which should fall out in those Times, especially be∣cause of the perillous Practises of the men of the Times. So likewise the Apostle elsewhere calls the* 1.18 Days evil, be∣cause of the Evil men that liv'd in those days, and the Evil things that were done by those men, as Chrysostome well notes. What* 1.19 (sayes he) is the evil of the Day? The E∣vil of the Day must needs be something a∣bout the Day. What is the Evill of the Body? Sicknesse. What's the Evil of the Soul? Vitiousness. How then does he call the dayes evil? how does he call the time evil? He calls them not so for their Nature or Essence, or as they are Crea∣tures, but for the things that are done in them. So that men are Authours of the E∣vils that fall out in the Times, and for this

Cause are they called evil Times.

They are indeed bad men, that make the Times bad, hard Hearts, that make hard Times; perillous Undertakings, difficult De∣signes, troublesome and tyrannical Intru∣sions, Actings, Impositions of men of proud, daring, and ambitious Spirits, that make these perillous, difficult, and troublesome Times. So the same Father determines upon this very Text.

* 1.20

Perillous Times shall come. He speaks not this to accuse the Dayes, or finde fault with the Times, but the men that should then be. For we are wont to call the Times good or bad, from the Things that are done by men in such Times.

And indeed, those are the worst Times that do produce the worst men, and wherein these men do accomplish their worst De∣signes, and execute their most mischievous Intentions. That's the worst ground which is most overgrown with weeds, especially if such weeds, as neither any good Graine, nor wholesom Herbs, nor Fragrant Flowers will grow amongst them. And such are the Times whereof the Apostle here Prophecies, so that we may truly say of him, as Casaubon of Ta∣ci••us;

* 1.21

He hath describ'd such times, as never were any more barren of Vertues, or more pregnant with Enmi∣ty and opposition to all Goodnesse. Those Times that are most barren in Virtues, are ever most fruitful in Vices. Evils do most abound, when Goodnesse is banisht. Sin then reignes upon Earth, when† 1.22 Righteousnesse flies up to Heaven. The Flowers are choak∣ed, when the Weeds grow tallest. Thus was the* 1.23 good Seed stifled amongst the thriving Thornes. When the Plague (of sin, Errour and Profanenesse) reigns, the Times must needs be Perillous.

Thus we see what these Times here pre∣dicted shall be; even evil and perillous Times.

The Prediction.

COme we now, in the next Place, to enquire, When these Times shall be. This the Apostle tells us in these words; * 1.24

They shall come (they shall press upon us, and as it were, instantly overtake us) in the last Dayes.

Now the Times of the Gospel in respect of

the four thousand years that went before, even the whole space of Time from Christs first to his second Coming, from his As∣cention into Heaven to his Return to Judge∣ment, at the end of the world, is, in the Scripture-Phrase, called the last Dayes. So sayes the Apostle in his Epistle to the He∣brews† 1.25; God who at sundry times, and in di∣vers manners spake in times past unto the Fathers by the Prophets, hath in these last dayes spoken to us by his Son. So the Apo∣stle applies to his Times the Prophetick Prophecy of the Old Testament* 1.26; This is that which was spoken by the Prophet Joel, And it shall come to passe, in the last Dayes, (saith God) I will poure out my Spirit up∣on all Flesh. Of the same Import is that which the same Apostle speaks in his Epistle to the believing Jews† 1.27, knowing this, that there shall come in the last Dayes scoffers, walking after their own lusts. The whole time therefore of the Evangelical Admi∣nistration is here to be understood by the last Dayes, yet so as the later the time, the darker the dayes, unlesse in some lucid In∣tervals, and when those Illustrious Prophe∣cies and Promises of the Old Testament, concerning glorious Gospel-times shall be fulfill'd. As, that* 1.28 The Light of the Moon shall be as the Light of the Sun, and the Light of the Sun shall be sevenfold, as the Light of seven dayes. Yea, that† 1.29 Then the Moon shall be confounded, and the Sunne

ashamed, when the LORD of Hosts shall reigne in Mount Zion, and in Jerusalem, and before his Ancients gloriously. And that* 1.30 The Earth shall be filled with the knowledge of the glory of the LORD, as the waters co∣ver the Sea. Such may we expect the times to be, when the Lord shall fulfill his Pro∣mises concerning the† 1.31 Fall of Babylon, and* 1.32 destruction of Antichrist, the† 1.33 Call and Conversion of the Jews, and the bringing in of the Fulnesse of the Gentiles. But other∣wise the last Age, we may expect (accord∣ing to this and* 1.34 other Predictions in the New Testament) to be the worst Age, the last Dayes to be the worst Dayes. Thus we see how the last Dayes respect the whole time of the Gospel-Church, from the A∣postles times to the End of the World. This is the Evening of the World, as the time before was the Morning. The near∣er Night the greater darknesse, till the Glory of the Lord, like Lightning, shall break out of the Clouds. The nearer the Bottom••, the more Dregges. The Absence of the Sunne makes Night in the World: And the longer the time is it hath left us, the greater is our darknesse, till its Return shall make a new Day. Such is Christs Ab∣sence from his Church; yet (as we have seen) some Beames of Glory shall be scatter'd upon Earth, before the King of Glory shall return from Heaven. Thus the Dawne pre∣cedes the Day; but its usually darkest

immediately before the Dawne.

Now for our interpretation of the last dayes in this latitude, we have the general concurrence of the best Expositors, who all conclude the same thing with one con∣sent. For (to instance in some) thus they speak upon this Text.

* 1.35Under the last days (sayes the judicious Calvin) the Apostle comprehends the whole state of the Chri∣stian Church.

Now the last Days* 1.36 (sayes Aretius) are to be reckoned from the coming of Christ to the End of the World: For that Time is called the last Time, in respect of the Beginning and the Middle-time. The Beginning is reckon'd from Adam to Mo∣ses: The Middle-time from Moses to Christ: And so the last Time is from Christ to his second Coming, or his return to judge∣ment.

* 1.37But now (sayes Pelican) they are called the last Times, after the manner of

the Hebrews, not only which are nearest to the End of the World; but all the times suc∣ceeding their owne Age are stil'd the last times. Although the times shall be so much the worse, by how much the nearer they are to the last Judge∣ment, and the End of this World* 1.38.

And that the last Dayes must, in this Text, be necessarily understood in this Latitude, may yet more clearly appear, if we consider that they were already begun when the A∣postle wrote this Prophecy, and that they are still continu'd to this Age wherein we live. That they were then already begun is manifest, in that the Apostle describing the Persons by several Properties, who by their ungodly Practises should make the Times so perillous, concludes his Descri∣ption with this Cautionary Premonition to Timothy† 1.39,

* 1.40From such turne a∣way: Or, turn such away; Authoritatively admonish, reprove, reject them; hold no familiar Converse or Correspondency with them. And that these times are to be intended to the fol∣lowing Ages, and are continu'd to this pre∣sent Age wherein we live, is it not suffici∣ently manifest, in that these very Times are an evident Commentary upon this Text,

and shew the Accomplishment of this Pro∣phecy.

Thus we have seen when these Times shall be, and how long these last dayes shall last; even from the Apostles Time to the End of the World.

The Premonition.

[unspec 3] NOw come we in the last Place to con∣sider of what concernment this Predicti∣on of perillous Times was to Timothy. And the Apostles words upon his first entrance upon this Discourse do plainly declare, that it concern'd him to know this; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This know also.

It much concerns Christians, especially Ministers of the Gospel, to know what peril∣lous Times shall come upon the Church of God, and when they shall come.

All Christians are concern'd herein. It's pro∣fitable for them to know before hand what perillous times shall come, that so they may not be unawares surprized by them, but duly prepared for them. For, Praemoniti Premuniti. Fore-warn'd Fore∣arm'd.

And therefore it hath pleased the Lord, for the manifestation of that special Care which he hath of his Church, to reveal to his Servants by the Spirit of Prophecy, in

all Ages, what evils his Saints should be ex∣ercised withal, and what perillous Times they should passe thorough to their Rest and Glo∣ry. It is he that brings Judgements upon his people for their sinnes, and yet reveales his Purpose to his Prophets, that they might call his People to Repentance for the Preven∣tion of his Judgements. As it is said;* 1.41 Shall a Trumpet be blown in the City, and the People not be afraid? Shall there be Evil in a City, and the LORD hath not done it? Surely the LORD God will do nothing, but he revealeth his secret unto his servants the Prophets. So we read, when God had a pur∣pose to destroy Sodom and Gomorrah (those lustful and licentious Cities) with† 1.42 Fire and Brimstome from heaven,* 1.43 the LORD said, shall I hide from Abraham the thing which I do? No, he presently reveal'd it to him, and sent his holy Angels also to his servant† 1.44 Lot to forewarne him of the near-approaching danger, and to deliver him, by leading him out of that wicked City, destin'd to a dreadful Destruction, from it's in∣evitable overthrow. So God foretold the Israelites their* 1.45 Captivity in Babylon, and Christ hath foretold Christians† 1.46 their Perse∣cution in the World.

Praevisa minus laedunt. Evils fore-seen do less afflict.

Though Afflictions are the appointed Por∣tion of the Saints on Earth, yet by the Fore-knowledge of these afflictions, they may be

the better prepar'd to bear them with Pa∣tience. And therfore God hath never left his Church without a Prophetick Representati∣on of her future condition. So to the Hi∣story of his Church in the Old Testament, he hath adjoyned sundry Prophecies, and to the Doctrine of Christ in the New Te∣stament, he hath annext a Revelation.

And if God have been pleased thus to reveale in his Word the evils that shall come upon his Church and Saints, and the peril∣lous Times through which they shall pass in the World, they are doubtlesse much con∣cern'd to take notice thereof. How else shall they prepare themselves for the Lords Vi∣sitations, or make a right Improvement of his holy Providences? How else shall they pro∣vide* 1.47 Oyle in their Vessels, that they may have their† 1.48 Lamps burning, when a Night of darknesse shall overcome them? How else shall they make such due Provision for perillous Times, that they may hold up their Heads in a Day of distresse? Doubtlesse as the Saints may loose a Harvest of Mercy, for want of improving a Day of Grace; so may they fall into a Furnace of Affliction, for want of fore-seeing a Day of Wrath. And therefore Christ justly taxes the Pharisees that they could* 1.49 discerne the Face of the Skie, but not the Signes of the Times. Yea, the Lord brings in the Fowles of the Heaven to give in evidence against his own People, for their clearer conviction of their Folly,

and Stupidity in not discerning the Time of his Judgements. For sayes the Lord in Jeremy† 1.50; Yea, the Stork in the Heaven know∣eth her appointed Times, and the Turtle, and the Crane, and the Swallow observe the Time of their Coming, but my People know not the Judgement of the LORD. Hence it comes to passe, that, as some of the more foolish Birds, they are oft taken unawares in the snares of Gods judgements, as the Wise man observes;* 1.51 For man also knoweth not his Time; as the Fishes that are taken in an e∣vil Net, and as Birds that are caught in the snare; so are the sons of men snared in an e∣vil Time, when it falleth suddenly upon them. How pathetically did the Lord Jesus Christ lament and bewaile the deplorable state and condition of Jerusalem, upon this very account, that they knew not, they con∣sider'd not their great danger, but were sens∣lesse and secure, notwithstanding all Warn∣ings and Premonitions, at the very brink of their threatned destruction? For thus is it recorded of him in the Gospel, that* 1.52 When he was come neere, he beheld the City, and wept over it; Saying, If thou hadst known, even thou, at least in this thy Day, the Things which belong unto thy Peace! But now they are hid from thine eyes. For the Dayes shall come upon thee, that thine Ene∣mies shall cast a Trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground,

and thy children within thee: and they shall not leave in thee one stone upon another, because thou knewest not the Time of thy Visitation. And the Event (we know) fully answer'd the Prediction. Thus for want of a due Fore-sight of future Dangers, and a right Improvement of the Prophetical Discoveries of Perillous Times, a sinful and secure peo∣ple may be suddenly swallow'd up into an inevitable Destruction.

Thus it nearly concerns all Gods peo∣ple, to take special notice of these Predicti∣ons of perillous Times, that they may make a good improvement thereof for their spiritual advantage.

But now the Ministers of the Gospel are in a special manner concern'd herein. They are to search, know, and consider what pe∣rillous Times shall befal the Church accord∣ing to the Prophecies of the holy Scriptures. This, that they may give Warning to the People, that they may meet the Lord by Repentance, and that those that feare the Lord may keep themselves pure from the Pollutions of the World, that so they may be preserv'd by his special Providence, when he shall come forth for the Execution of his Judgements. Thus the Lord warned the Old World by Noah,† 1.53 a Preacher of Righ∣teousness, and the Israelites by sundry Pro∣phets, before the Destruction of the one, and Captivity of the other. Thus did the People of* 1.54 Nineveh prevent the Destruction threat∣ned

by turning to the Lord by† 1.55 Repentance upon the Preaching of Jonah.

I may say of Preachers what the Noble Verulam* 1.56 spake of Princes; Shepherds of People had need know the Kalendar of Tem∣pests in State, which are commonly greatest, when things grow to Equality; as natural Tempests are greatest about the Equinoctials. This that they may house the Lords Flock (as the Servants of Pharaoh did their Cattel† 1.57) till the storme be over-past.

The Ministers of the Gospel are the Watchmen of the City of God. They that stand upon the Watch-Towers of the Holy City, should blow the* 1.58 Trumpet of Gods holy Word, and discover the danger which they see threatned, and the Designes which they see managed against the Church and People of God. Its their Duty to warne the People of their sins, lest they perish in them, in the day of Gods Judgements. How strict is the Charge, which the Lord hath given to every Minister of his Word, in the Person of the Prophet Ezekiel; and how sore is the Penalty, how dreadful is the danger of failing through unfaithfulnesse in the discharge thereof! It surely concerns us, especially in these perillous Times, very se∣riously to consider it, us (I say) whom the Lord hath called forth to dispense his sacred Oracles, and hath committed to our charge the souls of his People.

Sonne of man (saith the LORD to

Ezekiel† 1.59) Speak to the Children of thy Peo∣ple, and and say unto them; When I bring the sword upon a Land, if the People of the Land take a man of their Coas s, and set him for their Watchman: If when h seeth the Sword come upon the Land, he blow the Trumpet, and warne the People; Then whoso∣ever heareth the sound of the Trumpet, and taketh not Warning; if the Sword come and take him away, his Blood shall be upon his own Head. He heard the sound of the Trumpet, and took not warning, his Blood shall be up∣on him: but he that taketh warning shall de∣liver his Soul. But if the Watchman see the sword come, and blow not the Trumpet, and the People be not warned: if the sword come and take any person from among them, he is taken away in his iniquity: but his blood will I require at the Watchmans hand.

So thou, O sonne of man, I have set thee a Watchman unto the House of Israel: and therefore thou shalt heare the Word at my Mouth, and warn them from me. When I say unto the wicked, O Wicked man, thou shalt surely die; if thou doest not speak to warne the wicked from his way, that wicked man shall die in his iniquity, but his Blood will I require at thine Hand. Nevertheless if thou warne the wicked of his way to turne from it: if he do not turne from his Way, he shall die in his iniquity, but thou hast deliver∣ed thy soul.

* 1.60Again, when a righteous man doth turn

from his righteousnesse, and commit iniquity, and I lay a stumbling-block before him, he shall die: because thou hast not given him warn∣ing, he shall die in his sin, and his Righteous∣nesse which he hath done shall not be remem∣bred; but his Blood will I require at thine hand. Nevertheless, if thou warn the Righ∣teous man, that the righteous sin not, and he doth not sin; he shall surely live, because he is warned; also thou hast deliver'd thy soul.

Thus will the Lord call the Ministers of his Word to account for the losse of those Souls, which through their unseasonable si∣lence have perisht in their sins. O how much guilt then shall we draw down upon our own heads, if we do not warn our People of those sins whereof they are in danger in perillous Times, and do what lies in us to keep off guilt from their souls! O how much doth it concern us to be Faithful to God in the discharge of this Duty! Its a fearful thing to be charged with the Blood of souls at the Judgement Day.

Be this then my warrant for what I shall speak, in the following Discourse upon this Subject.

For this Text, Beloved Christians, gives me warrant to tell you that it much con∣cerns you all to know, that in the last Dayes perillous Times shall come.

And if the Apostle John could say in that Age,† 1.61 Little Children, It is the last Time,

and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last Time: much more may we of this Age, upon whom (as the Apostle spake of his Time* 1.62) the Ends of the World are come, say, these are the last Dayes, this is the last Time. For if we consider the evils enumerated in the Context, and cast our eyes upon this Gene∣ration, shall we not say that this Prophe∣cy in the Text looks full upon the present Age? May we not (with Hyperius) apply this Prophetick Description of the Churches calamity to our present times?

* 1.63 The Apostle (sayes he) presents us with a mighty Mass of Evils, and sets be∣fore us, as it were, a Sea of Vices. All which, if they might be said of any Times since the Birth of Christ, we must needs confesse, whether we will or no, may with much more truth and fitnesse be spoken of this our Age. Nay I fear that all the E∣vils of our Age are not here fully enumera∣ted by the Apostle; so far doth this Iron Age wherein we live, seem to exceed in Wicked∣nesse

all other Ages. And therefore it must needs very nearly concern us to take notice of, and to prepare our selves for the perillous Times, which are prophecy'd of in the New Testament, and particularly in this present Text of Scripture; This know also, that in the last Dayes perillous Times shall come.

It will be well worth our Time and Pains therefore to make a serious enquiry into these two things, viz.

• 1. What the Perillous Times are pointed at in this Prediction.
• 2. How Pious Persons ought to demeane themselves in these perillous Times.

In the former of these we shall fitly exhibit what may be further requisite for the Explication, and in the latter present you with the Application of this Text, as to that which is the main Scope, and principal Import of it.

The First Enquiry. What the Perillous Times are, pointed at in this Prediction.

FOr the further clearing up of this Pro∣phecy, that it may become more useful to the People of God, it is necessary that

we should make a serious enquiry into these Perillous Times here spoken of. And for the clearing of this we shall branch this Ge∣neral Enquiry into three Parts, by a more Particular Enquiry into three things; sc.

• 1. How these Times may be known.
• 2. Why these Times are so Perillous.
• 3. What is the peril of these Times.

The first Question.

Quest. 1. How may these Times be known?

Answ. It is indeed very necessary and use∣ful for us to know when these perillous Times are come upon us, that we may be both more watchful against the Danger, and careful of the Duty, at such Times in a special manner incumbent on us. No dangers are so great as theirs, that neither see nor perceive their Dangers. Great is the dan∣ger of the Seaman, when his ship hath sprung an unperceived Leak. Great is the Danger of that Souldier who walks securely in that path, on either side whereof his Enemies lie in Ambush. Great is the Danger of that man who is fast-asleep, while the House is all on Fire over his Head. Great is the danger of those who live in Perillous Times without suspition of Danger. Woe be to them who shall be surpriz'd by the Judgements of God, arising, as it were, out of Ambush against them. Its very necessary therefore for all Christians to consider whether the Dayes wherein they live are the Perillous

Times, whereof they are fore-warn'd in the Prophecies of the holy Scriptures, or not.

Now we may know when these perillous Times are come, by considering the Chara∣••ters of men, and the State of things, as re∣presented by the holy Ghost in the Word of God, where such perillous Times are ei∣ther described or predicted. For the Times are denom••nated from the men that live in them, and the State of things, as manag'd by such men. Pernicious men make peril∣l us Times. When the Times abound with men of pernicious Properties, Principles, and Practises, and these have Power to order the State of things, according to their own plea∣sure, the Times must needs be perillous.

Thus the Apostle here foretelling peril∣lous Times, gives us the Characters of those Persons, who by their pernicious Practises should make the times thus perillous. And therefore for as much as this cannot but con∣tribute very much to the clearing up of the matter in question, before we proceed a∣ny further, we shall make a particular survey of the several Characters of these dangerous Persons describ'd in the Context.

The CHARACTERS of the Persons that make the Times Perillous.

THese Pernicious Persons that should make the Times so perillous, are

describ'd by these twenty Marks, Proper∣ties or Characters following; viz.

The first Character.

They are such as are, * 1.64 1. Lovers of their own selves. Now self-love is a sinful Excesse in a mans Love of himself. A man both by the Law of God, and Nature is not onely allow'd, but bound to love himself. Neither is that Pro∣verbial saying justly lyable to Exception;

* 1.65 Every man is a friend to himselfe; Inso∣much as, in the Di∣vine Law, a mans Love of himselfe is made the Rule of his Love to another;

* 1.66 Thou shalt love thy Neighbour as thy self * 1.67.

But this Self-love which is sinful, is such an Excessive Love to ones self, as swallows up (with Pharaohs leane kine) both Love to ones Neighbour, and that Divine Love, which is the summe of the first and great Commandment† 1.68 the Love of God. And therefore,

* 1.69 A self-lover is such a one as so loves himself, as that he

despises others in com∣parison of himselfe, and seeks his owne Praise in all things. Thus do hypocrites under the cloke of Re∣ligion seek themselves, their own Honour, Praise, Pompe, and the like; and this is a sinful self-love.

* 1.70 Lovers of them∣selves therefore are such as extreamly please themselves, and mainly study and pursue their own In∣terests, yea, not only with the neglect, but to the Prejudice of others. This is that sinful self-love which (as a drop of Poyson extinguishes both Life and Heat) banishes both Piety and Charity from the Heart. Such men are their own Idols and their own Idolizers. They set Self above God: they set Self in the Throne, and God at the Footstoole. This Self-love is the Root of all Vitiousnesse; It's here set in the Van of a Troop of Vices. Self-denial is the Founda∣tion of all Christian Vertues; But Self-love is the Groundwork of a Babel of sinne and Vice, Vanity and Confusion. Self-love occasions the souls losse, and so becomes the ground of Self-destruction.

The second Character.

* 1.71 2. Covetous. Sil∣ver-Lovers, as the Word impo ts. Such as are over-in-love with Money. Such are they that take up Religion for Advan∣tage* 1.72, supposing that Gain is godlinesse.

These men are no better then Idolaters, and† 1.73 Mammon is their God. Sure we are,* 1.74 Covetousnesse is Idolatry. And Idolatry can∣not be consistent with true Piety. Silver-Lovers, what ever their pretences be, can∣not well be Saints.

The third Character.

* 1.75 3. Boasters. Now Boasting (according to the Import of the Word here used) is a Vice whereby men speak of them selves, and to their own Praise more then the Truth. It's a feigned shew (as are the Colours of the Rainbowe) without substance, a flourish∣ing Ostentation of

some Excellency which is not in them. These in Matters of Religion are very Pernici∣ous. Such are they who coine good Causes for the credit of bad Actions. Such are they also, who when banisht for their Wickedness, pretend they suffer for the Gospel, and so without any Cause at all, glory of their Perse∣cutions, and Constancy in their sufferings. They are* 1.76 lifted up with a high Conceit of their own Excellencies, wherein they† 1.77 glory. Such are they,

* 1.78 Who arrogate more to themselves then they do indeed possesse; and promise more to o∣thers then they can performe.

The word here used* 1.81 is the proper E∣pithete of a Peacock. Such have a glorious traine, but foule feet. Their Lives proclaim their Pollutions, while their Lips boast of their Perfections. Boasting is ever a signe of Emptynesse. Empty vessels give the greatest sound.

The fourth Character.

* 1.82 4. Proud. This Pride is the Daugh∣ter of Self-love, the Sister of Covetous∣nesse, and Mother of Boasting. 'Tis

near akin to the former Vices, and the Ve∣nome of them runnes in the Veines of this. For such men seek themselves in all things, arrogate to themselves more then they ought, and are lifted up with high conceits of them∣selves. Pride is the Companion of every Vice, and the Ring-leader in every Faction. Proud Persons gild themselves with an out∣ward glory, while they are utterly empty of real worth. They spread a great Saile upon an empty Bark. They are painted Bubbles, shining Meteors, gilded Nothings, lying Vanities.

The fifth Character.

* 1.83 5. Blasphemers. E∣vil-speakers† 1.84, Slan∣derers and Defamers. This is a Vice of the Tongue, as the former were Vices of the Heart. The Tongue is a Conduit-pipe by which the evil of the Heart flows out; and this is that which defiles a man* 1.85. Herewith they blaspheme God, and defame men (the word here used imports both) reviling both Magistrates and Ministers.

* 1.86 They are such who not onely defame their faithful Ministers, but presume to tra∣duce the Name of God himself. Whither will not desperate Atheisme and unbridled Im∣piety carry men? Thus is the Word used in the Scripture; as when its said,

* 1.87 They blasphemed God.

They spake evil of Dignities.

As we are slanderous∣ly reported.

The Hebrew word† 1.91 used to blaspheme, or curse* 1.92, signifies also to strike or pierce thorough† 1.93. Blasphemies are impoyson'd Arrows which wicked men shoot at God Almighty's Face; slanders are venemous Darts wherewith they transfix the Names of his children.

The sixth Character.

* 1.94 6. Disobedient to Parents. Who are not subject to them that (according to Gods order) are set over them.

By Parents (according to the Hebrew I∣diome† 1.95) we are to understand all Superiours, Rulers, Governours, whether Domestical, Civil or Ecclesiastical. There are Natural, Spiritual, Political Parents: The first are properly cal∣led Father and Mother, the two last are Ministers and Magistrates, the word then in the latitude of its signification, denotes such persons as being children are refractory to∣wards their Parents, such People as are re∣gardlesse of their Pastor, such Subjects as are rebellious against their Prince. It imports that sin which stands in the Violation of the fifth Commandment. Such are the persons

here describ'd as cast off the Golden Yoke of Government, and break the silken bands of wholesome Laws, whether founded in a Natural, Moral or Civil Interest.

The seventh Character.

* 1.96 7. Ʋnthankfull. Such as never ac∣knowledg any benefits.

These are such as make no acknow∣ledgement of their greatest Obligations to God or Man. Who are the living Sepul∣chres of Gods Blessings and Mans Benefits. Such as disdainfully trample upon those staires by which they rise and ascend to their Greatness. Of such David complains* 1.97, Yea, mine own familiar friend, in whom I trusted, which did eat of my Bread, hath lift up his heele against me. Such are like that Fowle which bites off the Head of the Dam that feeds it. Thus the frozen Serpent his∣ses and stings him that cherishes and fosters it in his Bosome. Ingratitude is a devouring Monster, which though continually fed, is nothing the fatter. Such is the† 1.98 Ground which drinks in the Raine, but brings forth nothing but Briars and Thorns. This is near to Cursing, and its End is to be burnt.

* 1.99 Ingratitude is a comprehensive sin, a complicated evil, a brief Abridgement and Compendium of all Vices.

The Eighth Character.

* 1.100 8. Unholy. Wicked men, Impure Persons, such whose Lusts are their Laws, otherwise making no reckoning of Right or Wrong. The word here used notes that which varies from the Divine Standard, that holy Law which is the Rule and Measure of that which is Right and Good, whether it be in opinion or Practice. And indeed when the minde is corrupted by Erroneous Opinions, we cannot expect a Con∣formity in the Life to the Rules of Holiness. It denotes such as having quench't every spark of Goodn••sse, and banish't every motion of God∣linesse, have given themselves over to all Licentiousnesse and Lasciviousnesse† 1.101, to commit all manner of wickedness and un∣cleanness with Greedinesse* 1.102. Such who though they put a tincture of Holinesse up∣on their Actions, have no Truth of Grace in their Hearts. Who draw not the Lines of their Lives by the golden Rule of Gods Law, nor centre their thoughts in his Glory.

The ninth Character.

* 1.103 9. Without natural Affection. The Word

denotes the want of such a Natural affe∣ction or love, as is in the hearts of Natural Parents towards their Children. Hence we esteem and call such Parents as love not their children, Unna∣tural Parents. Such are like to the Ostrich, of which it is said* 1.104, She is hardned against her young ones, as though they were not hers. But can this Hardnesse be found in the Hearts of the Sonnes and Daughters of A∣dam? Can a woman forget her sucking child, that she should not have Compassion on the son of her womb? Yea, they may forget† 1.105. This want of Natural Affection is the punishment of Ʋnnatural Lusts* 1.106. The Bruit-beasts, by natural Instinct, are very tender over their young. Sinne not onely degrades Man to a Beast (as drunkennesse) but makes him worse then a Bruit, for Unnaturalnesse. Such sinners despise Grace, strangle Nature, and destroy their own souls.

The tenth Character.

* 1.107 10. Truce-break∣ers. Covenant-break∣ers, such as are alto∣gether regardlesse of Oaths and Covenants, or who being once

provok't and become Enemies, are Implacable, Irreconcilable. For the Word is taken from the use of Sacrifices. Now Sacrifices were used by the Heathens to pacifie (as they thought) an angry Deity. Hence it sig∣nifies (as some render it) Implacable. So a cruel and continual War, which admits of no Truce, they call * 1.108 An irreconcilable VVarre.

And Sacrifices also were used in making of Truces, and for the confirmation of Co∣venants. Hence it signifies Truce-breakers and Covenant-breakers. The Persons there∣fore here describ'd are such as are furious and implacable when provok't, false and perfidious when engag'd, though by the most sacred Oaths and Covenants. Such in whom there is no truth or trust; who of feigned Friends, pretended Lovers, will soon be∣come real Foes, professed Enemies.

The eleventh Character.

* 1.109 11. False-Accu∣sers, Slanderers, Ca∣lumniators, Make∣bates, Devils, as the Greek word im∣ports. And with the Greekes it signifies such a one as by rai∣sing slanderous re∣ports

and false accusations, cannot onely set men at a distance from, and at variance with one another; but also (which is the Property of the Devil, and from hence amongst them he hath his Name) can by this means make ve∣ry friends to become deadly Enemies. These are the nearest kinsmen to the Prince of darknesse, who is stil'd,† 1.110 the Accuser of the Brethr••n. Calumny is one of the Ma∣ster-Engines of the Devils Kingdome.

* 1.111 Slander hath its Name in Greek from thrusting thorough: Slanders are those* 1.112 sharp Arrows of the Mighty, which are discharg'd against the white of Innocency, those deadly Darts, with which, dipt in the Poyson of malice and revenge, Wicked men transfix the Names, and sometimes the hearts of the Saints. Of such doth holy David complain† 1.113; False-witnesses did rise up; they laid to my charge things that I knew not. They rewarded me evil for good to the spoiling of my soul. By* 1.114 such was our Saviours Name crucified before his Body. This is a kinde of† 1.115 Persecution of the tongue, under which the Saints have suffer'd in all A∣ges. Such are they who first take away a mans good Name by a false Accusation, and then his life by an unjust sentence. Just thus they dealt with Christ, and then no wonder though Satans Agents practise the same. De∣vilish Policy upon the best of Christians.

These are indeed (as the Word imports) Devils incarnate, who cannot taste so much sweetness in any thing as in Innocent Blood. The Greeks use the Word* 1.116 to denote Persons that are extreamly Imp••ous, and e∣ven degenerated into the very disposition of the Devil. Calumnie banishes all Piety from the breast wherein it lodges; its daily feasted with lies and falshood. It's a W••ed so poysonous, that no wholesome Herb will grow upon the same Ground. In a word, Slandering is a Satanical sin.

The twelfth Character.

* 1.117 12. Incontinent. Such whose sensitive Appetite is, without Bit or Bridle, of Con∣tinence or Tempe∣rance, impetuously carry'd after sensual delights. He that can command him∣self, and check his inordinate Desires or Inclinations is called Continent. Hence Socrates judged this Virtue to be the foundation of all Moral honesty and goodnesse. They therefore are called Incon∣tinent, who dissolve themselves into sensual Delights, pursuing brutish pleasures with loose reines, and seeking in all things

the satisfaction of their intemperate De res. They stifle their Natural Affections, and yet cannot bridle their Sensual Appetite. Their intemperance begets incontinency, and these two, as the two daughters of the Horse-Leach, still crying, Give, Give* 1.118, suck out the Life-blood of their souls. The lusts of these men, like fire, whose rage is but encreast by fewel; the more Provision they make for them, the more satisfaction they study to give them, the more do they become Excessive and In∣satiable, Incontinent Persons are such as in the Pursuit of carnal Pleasures cannot contain themselves within the Bounds of Mode∣ration.

The thirteenth Character.

* 1.119 13. Fierce, Cruel, Ʋnmercifull men. Such as having ba∣nish't all humanity, are degenerated into Bruits through inhu∣mane rage and cruelty. Bloody Beasts they are, full of Fiercenesse, Unmercifulnesse and Revenge. Wicked men are, in Scripture, compared to* 1.120 Lions,† 1.121 Bulls, and* 1.122 Bears, to† 1.123 Wolves and Dogges* 1.124, which cruelly devoure the Sheep of Christs Fold, the Lambs of his Flock, and sometimes teare and devoure one another. These are† 1.125 the People that delight in War. These are they

that (with Saul* 1.126) breath out threatnings and slaughter against the Disciples of the Lord. The tender Mercies of the wicked are cruel† 1.127. As a roaring Lion, and a ranging Beare; so is a wicked Ruler over the poor People* 1.128.

The fourteenth Character.

* 1.129 14. Despisers of those that are Good. Such as can by no meanes love good men. These are not the Objects of their fa∣vour or Bounty. Yea, such as not only do not love them, but hate them. Yea, such as are not onely no Lovers of Good men, but also* 1.130 Despisers of Goodnesse, as the Word may import. Such as are so farre from being truly good and honest them∣selves, that they despise in their hearts all those that are so, and nourish a secret hatred of all Goodnesse and Honesty. But this ha∣tred of Goodnesse principally shews it self in their Contempt of, or Opposition to, Good Men. The men of the World do naturally hate the children of God. Christians must not expect to be beloved by such as* 1.131 hated

Christ. The godly are the great Eye-sores of the wicked. The Image of God en∣stampt upon Saints renders them not ami∣able but abominable to sinners. The E∣thiopians account the blackest complexion to be the beautifullest. The† 1.132 Seed of the Woman is ever hateful to the Seed of the Serpent.

The fifteenth Character.

* 1.133 15. Traitors. Who make no reckoning of Truth and Hon••sty, nor do at all regard their Brethrens wel∣fare, so they can but secure themselves and their own Interests. False friends who betray those that put most confidence in them. A wicked man is a Reed of Egypt, that pierces his hand that leanes upon it. They pretend Friendship, when they meditate Revenge, and proclaim Peace, when they prepare for Warre. They are such as will betray their Prince for Mo∣ney, their Countrey for Reward, and the Cause of Christ for some private Gain, some secular Advantage. Thus Judas betray'd his Lord and Master† 1.134 for thirty pieces of silver, whereby he justly merited that ignomi∣nious Name,* 1.135 the Traitor, which shall per∣petuate the shame and infamy of so foule

a sin throughout all ages. Two sorts of men there are which are hated and abhor'd of all men, as well of the Bad as of the Good; a King that is a Tyrant, and a Subject that is a Traitor. Such bring nothing but mis∣chiefs to Common-wealths on Earth, and can expect nothing but Exclusion from the Kingdom of Heaven.

Such a Traitor (to illustrate this by one in∣stance) was that false and bloody Tryphon, of whom we read in the Maccabean Story: Who taking upon him the Protection of Antiochus, pretended to act for his esta∣blishment in his Kingdome, usurpt by Deme∣trius, and shaken with Civil Commotions. And in this undertaking he became strange∣ly successfull, carrying on the matter under plausible pretences of Loyalty to his Soveraign, whom, having punish't the Insolencies of his Subjects, he pretended (doubtlesse to the joy of many deceived, but well-meaning Hearts) he would make a glorious Prince. But behold an execrable Designe conceived, and soone after a cursed Paricide committed in the Execution of it. Behold the Face of pretended Loyalty covered with a Scarlet∣blush, and her false Beauty stain'd with the guilt of innocent blood! For (says the story)

* 1.136Tryphon sought to advance himselfe to the Kingdome of A∣sia, and by stretching his hand out agains••.

Antiochus the King, to bring it back with the Royal Diadem to his own head† 1.137. And his bloody enterprise failed not of a speedy execution. For its said of him a while after,

Now Tryphon ha∣ving taken the young King Antiochus in the snares of Deceit, presently put him to Death, and usurpt his Kingdome, and so by setting the Crown up∣on so cursed a Head, he became the cause of no small calamity upon the whole Land* 1.138. Thus a Traitor is a Publick Plague, and the proper Parent of pe∣rillous Times.

But seldome hath the Righteous God suf∣fer'd such Treasons and Parricides to escape Punishment. We read of a wicked Treason, and a cursed Parricide which the Servants of Joash, the King of Judah, committed upon him, pretending for the justification of so horrid a murther, his guilt of Inno∣cent blood† 1.139, that so a cruel piece of private Revenge might put on some appearance of an Act of Justice. But God chastis'd that bloody Crime by the hand of Amaziah, his sonne, who reigned in his stead. For (sayes the Scripture* 1.140) It came to passe when the King∣dome was established to him, that he slew his servants that had killed the King his Father. We have another memorable Example in

the Holy Scripture, of the Execution of Judgement upon Traitors, wherein we have many hands lifted up for the bringing down the stroke of Justice with the greater strength. 'Twas upon Amon, King of Judah, that this Treason and Murder was committed by his own Subjects. For (it's said† 1.141) His servants conspired against him, and slew him in his own House. Base Rebels! Must the Royal Palace be the stage of your Princes Ruine by your wicked Parricide? Bloody Butchers! Must the Royal Palace become the Slaugh∣ter-house of your Sovereigne? But what fol∣low'd? Had this King no Loyal Subjects in the Land that would dare to rise up for the Revenge of his Murther upon these wicked Traitors, that the Throne of his Son might be established with the more security? Yes, he had. For (it's said† 1.142) the People of the Land slew all them that had conspired a∣gainst King Amon, and the People of the Land made Josiah his sonne King in his stead. And hereupon, there is none so ig∣norant of the sacred story, but he knows how happy the Land was under the Government of the Good King Josiah. So for the Traitor Judas, we all know he came to a misera∣ble End* 1.143.

Thus we see Traitors are pernicious Per∣sons, who make the Times perillous; but they shall not carry their Treasons out with Impunity, nor for ever escape Gods righteous Judgements.

The sixteenth Character.

* 1.144 16. Heady. Such as are inconsiderate in their undertakings; froward, rash, and o∣ver-forward in their Attempts and Act∣ings. Who (like birds that will adventure to flie before they are fledg'd) run head-long upon desperate designes, whereby they often hazard both their own and others Ruine. These are still running forward, when they hardly know whither they go, nor what will follow. They are such

* 1.145 Who look not both forward and back∣ward, both before and behinde, as a Wise and Prudent man will do, before he undertakes any weighty VVork, or attempts any great Designe. For,* 1.146 The wise mans Eyes are in his Head, but the Fool walketh in Darknesse. 'Tis good counsel, that of the Poet† 1.147.

* 1.148 Consult before thou enterprize. He that failes in this Point of VVisdome, shall soon see a proof of his own Folly. Wise Coun∣sel is the soul and strength of great under∣takings. For (says that Oracle of Wisdome)

Without Counsel, purposes are disappointed* 1.149; but every purpose is established by counsel† 1.150. And therefore, sayes he,* 1.151 A wise man is strong, yea, a man of knowledge encreaseth strength. For by wise Counsel thou shalt make thy War: and in multitude of Counsellors there is safety. But now on the other side, incon∣sideratenesse leads to Confusion, and Rashness is the fore-runner of Ruine.

The seventeenth Character.

* 1.152 17. High-minded. Such as are puft up with pride, and even swell'd, like Toades with Poyson. This High-mindednesse is that Pride of Spirit, and Arrogancy of an aspiring Minde, whereby men do con∣temn all others in Comparison of themselves, and centre all their Affections and Endeavours in themselves, being wholly taken up and bu∣sied about their own private and personal Con∣cernments. The† 1.153 Word imports such a lift∣ing up of the Minde as unhinges Reason, and opens a wide door to folly and madnesse to enter in. So 'tis used by Physicians to signifie Madnesse and Phrenetick Distempers. High-mindedness is a kind of spiritual Phrensy

and Madnesse of the Minde. Ambition, Pride, and Self-love are the Ingredients of this strong Drink which strangely intoxicates the minde of man, and if it be but mixt with some drams of Popular Applause and worldly Glory, it ordinarily produces this Spiritual, (or if you will, Moral) Mad∣nesse. That famous Mutinist, Masianello of Naples, was not able to bear the new wine of his disproportion'd worldly Greatnesse. What Phrensy, what Fury possest the minds of Haman, of Herod, when they had drunk deep of the Worlds Golden Cup of Glory! The one would sacrifice many thousand Lives to his Revenge for want of the bowing of one mans knee* 1.154; the other (to outvy him in the desperate Madnesse of an audacious enterprize) would plant his Engines higher, and attempt to kill God himself, to mur∣der God incarnate† 1.155. Man's head cannot beare too great heights, but its presently fill'd with giddiness, and prone to Precipi∣tation. A small ship is soon overturn'd by the windes when it carries too great a Saile. 'Tis then an excellent admonition, that of the Apostle* 1.156;

* 1.157 Be not High-minded, but Fear.

High-minded men are usually very Pusillani∣mous, and low-spirited in the most Noble un∣dertakings. They are but empty Bladders that are thus swell'd with the Wind of vanity.

The eighteenth Character.

* 1.158 18. Lovers of Plea∣sures more then Lo∣vers of God. They with the busie Wasp (that little Epicure) are more taken with the sweetnesse of honey, then with the Royal Eagle (that Embleme of Noblenesse) with the Brightnesse of the Sun. God is the* 1.159 Chiefest Good, the most Amiable Object to an Intellectual Eye, and yet more Amiable to a Spiritual Eye, as he discloses his Beauties in the Face of Christ. Sensual Pleasure is a soon vanishing smile, a tickling of the Senses, causing† 1.160 the Laughter of Fools. What Fools are those that prefer a vanishing shadow before a ne∣ver fading Beauty! And besides, these tran∣sitory Pleasures, thus inordinately pursu'd, end in eternal Paines.

* 1.161 The Delight of an Epicure (like the† 1.162 joy of an hypocrite) is but for a moment, but his torment is everlasting. And yet do these foolish Epicureans love their pleasures more then God, as appears in this, that they forsake God to follow their pleasures, and while they are taken up with the entertain∣ment of their pleasures, they say to God de∣part from us, we care not for the knowledge

of thy Wayes* 1.163. Such are they of whom the Prophet speaks† 1.164, That lie upon Beds of I∣vory, and stretch themselves upon their couches, and eat the Lambs out of the Flock, and the calves out of the midst of the Stall. That chant to the sound of the Vial, and in∣vent to themselves Instruments of Musick, like David, That drink Wine in Bowles, and anoint themselves with the chief oyntments: but they are not grieved for the Affliction of Joseph. They banish sorrow from their hearts, and sink in downy Delights. They regard not the State of the Church, nor care for the Commands of God. They live in a Paradise of Pleasures, and so pass into a Purgatory of Paines; a place where their Flowers are all faded, and where that Fire is kindled which shall burne for ever. Thus the Apostle James reproves the Rich men of his Dayes, who were great Oppressors of the Poore* 1.165. Ye have lived in Pleasure (saith he) on the earth, and been wanton: ye have nourisht your hearts, as in a Day of slaughter. The words in the Orignal are more Elegant and Emphatical.

* 1.166 Ye have been luxu∣rious and lascivi∣ous.

But what's the end of these irreligious and wanton Epicures? They are but fatted with the swine to the slaughter. A Vo∣luptuous man cannot be a Virtuous man. Vertue can finde no Place, much lesse

hope for Preferment in the Kingdom of Plea∣sure. In the Deluge of Pleasure, the Dove of Piety can finde no place where to set the sole of her Foot. But punishment will take place where Piety can finde none.

The nineteenth Character.

* 1.167 19. Having a form of godlinesse, but de∣nying the power there∣of. These are Hy∣pocritical Professours of Religion, who make a faire shew outwardly, but there's no substance, there's nothing but Empty∣nesse within. They set up an Image of godliness which was never enlivened with Grace. They make a shew of Devotion, without any Truth of Affection. They have an outward Forme, but they want that inward F••rvour, which should give Life and Heate to all their ex∣ercises of Religion and godlinesse. The† 1.168 Word here used, signifies not an Essential but an Accidental form, the Visor or Mask, not the Beauty or Lineaments of true godlinesse. They weare Christs Livery, but never learn that Lesson, which he taught his Disci∣ples

* 1.169; To deny themselves, to take up their Crosse and follow Christ. They are like those that weare anothers Picture, when they care not for his Person. They con∣tent themselves with the shell of Religion without the Kernel, the shadow without the Substance, the forme without the Power. They deny the power of godlinesse, that is, they are utterly void of it, altogether stran∣gers to it. They neither feel nor exercise the Vigour and Life of true Godlinesse, so∣lid Christianity. They do not experiment the Efficacy of it upon their Hearts, nor expresse the Beauty of it in their Lives. They are acquainted, it may be, with the Letter, but strangers to the Spirit of the Gospel. They are as so many Bull-rushes growing in the waters of the Sanctuary, smooth without, but spungy and non-substan∣tial within. Their Religion is but a Body without a Soul, a Cage without a Bird, a painted Cabinet without the Jewel, a very Picture without Life, strength or motion. They are in a word no better then painted Pageants of pretended Piety.

To compleat the number of these Cha∣racters we shall draw one more from the thirteenth Verse of this Chapter, where these Persons before so largely describ'd by their several Properties are further cal∣led,

The twentieth Character.

* 1.170 20. Evil men and Seducers. Sinne and Seduction go hand in hand together. These two fitly concur to make up one Cha∣racter of a wicked man. The greater sinner a man is, the sooner will he be∣come a Seducer. The greater the sinner, the nearer to Satan, the nearer to Satan the sooner a Sedu∣cer.

Now they are cal∣led evil men from their setting them∣selves to work wick∣ednesse; so the word imports. Hence they are elsewhere called* 1.177 Workers of iniquity. They are such as are desperately & determinately wicked, thorough∣ly exercised in wicked works. They are such as trouble and vex the truly godly by their wickednesse. They are such as be∣ing made up of mischief, do make a Trade, yea, a Sport of sin. It is (saith the Wise man† 1.178) a sport to a Foole to do mischief.

Hence is the Devil (whose onely Delight is in sin and Mischief) sometimes in Scri∣pture called by this very Name* 1.179, The wick∣ed One.

Seducers are here so called from their subtile Impostures, flattering Illusions, and† 1.180 cun∣ning craftinesse to deceive, according to the Import of the word here used. They have something of the* 1.181 subtilty of the old Serpent, whose seed and spawn they are. The word signifies also a Delusion by means of Witch∣craft or Incantation. Seducers are a kinde of Sorcerers, and Seduction is a kinde of spi∣ritual Witchcraft and Inchantment. O foo∣lish Galatians (sayes the Apostle† 1.182) who hath bewitched you that you should not obey the Truth, before whose Eyes Jesus Christ hath been evidently set forth, crucifi'd among you! These are they that draw men off from the Waies of Truth, into the By-paths of Errour, that lead to Destruction.* 1.183 These are they which creep into houses, and leade captive silly women laden with sinnes, led a∣way with diverse Lusts. These are they which using a kinde of spiritual sorcery do (with Simon Magus† 1.184) bewitch the Peo∣ple, who being taken with their Delusions are ready to cry out, These men are the great Power of God. Thus they carry, as it were, in one hand a flaming light, and in the other an impoyson'd Cup; and so the multitudes that follow them for the one, hey cause to drink of the other; which

causing a spiritual drunkennesse carries them headlong to Eternal Destruction. For,* 1.185 Be∣cause they received not the Love of the Truth, that they might be saved, even for this cause doth God send them strong Delusion (the E∣nergie of Error† 1.186) that they should believe a lie, that they all might be damned, who be∣lieved not the Truth, but had pleasure in un∣righteousnesse.

These are the Foxes to which Satan hath ty'd his Fire-brands, which if not speedily apprehended and suppressed, will soon set all in a flame, and cause a fearful combusti∣on both in Church and State. When these fiery Comets do appear, they usually por∣tend great changes in the Common-wealth, and great Calamities to the Church of God. These therefore we may well look upon as the Messengers of evil Tidings, and the Marks of perillous Times.

Thus we have seen the persons decipher'd by their several Characters which make the Times perillous. Now by a serious survey, and a deliberate consideration hereof, every soberly wise Christian may easily discerne when these Dayes are come which the Scri∣pture hath foretold shall be perillous Times, especially if the State of things also be but duly considered when such persons as these do abound.

From the Characters therefore of men, and the Consideration of the state of things, we may drawe the Scripture-Symptomes

of Perillous Times; and such are these that follow.

The SYMPTOMES of Perillous Times.

The first Symptome. Prevalency of Impiety.

[unspec I] THey are Perillous Times, Dayes of great Danger, When those impieties do exceedingly abound, which are high Provo∣cations of Gods Anger.

This is a Conclusion which may be clearly drawn from all the forementioned Characters. When those sins are daily mul∣tiply'd against God, whereby God is pro∣voked to execute his Judgements upon men. When Sin and Wickednesse abounds amongst a people professing true Religion and God∣linesse. Thus our Saviour speaking of the last Dayes, wherein these Perillous Times should be, tells us that then Iniquity should abound* 1.187. They were evil Dayes, perillous Times with the People of Israel, when their prevailing Impieties brought down prevai∣ling Judgements. When the Land is pollu∣ted with sin, it's time it should be purged with Judgement. When the iniquity of the

Amorites was full† 1.188, God cut them off, and planted the Israelites in their land. When the sins of Sodom were come to their height* 1.189, Fire and Brimstone was rained down upon them from heaven† 1.190. When the Jews had fill'd Jerusalem with their ma∣nifold sins, and multiply'd Abominations, God caused them to be carry'd away Cap∣tives to Babylon* 1.191. When men draw iniqui∣ty with Cords of Vanity, and sin as it were with a Cart-rope† 1.192, they do but pluck down Judgements upon their own Heads. Crying-sins are wont to bring down cutting Judge∣ments. VVhen the Field is overgrowne with Thornes, its time to set it on Fire. Mens sins are but Fewel to the Fire of Gods Judgements. The Seed of sin brings forth the Fruit of Death; 'Tis so in a Person, 'tis so in a Nation. This Observation is very often verifi'd by sad Experience. Even as I have seen (saies Eliphaz in Job* 1.193) They that plow iniquity, and sowe wickednesse reap the same. The thornes of tribulation grow up from the seeds of sin. Though sin at the first bear a sweet Flower, it at length grows up to a sharp Thorne. VVhen a whole land is sow'n with wickednesse, what can we ex∣pect the Harvest-Time to be, but a Day of Destruction? VVhen the Harvest of sinne is ripe, God sends forth an Angel with a sharp Sickle to reap the Earth† 1.194. When the Lord of the whole earth hath fenc't a Land about for a Vine-yard to himself, and gather'd

out the stones thereof, and planted it with the choicest Vine, and built a Tower in the midst of it, and also made a Wine-presse therein; and yet (notwithstanding all this cost and care) when God expects it should bring forth Grapes, it shall bring forth wilde Grapes* 1.195, what do you think, will he do to this Vine-yard? Let God himself tell you, who is as True in his Threatnings, as Just in his Iudgements. Go to now (saith the LORD† 1.196) I will tell you what I will do to my Vine-yard; I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be troden down: And I will lay it wast; It shall not be pruned, nor digged, but there shall come up Briars and Thornes: I will also command the clouds that they raine no raine upon it. Thus will God suspend his mercies from an unthankful People, and inflict his Iudge∣ments upon a sinful Nation. Yea further, God will at length send his Angel with a sharp sickle, to gather the Clusters of these wilde Grapes. So shall they be cast into the great Wine-presse of the wrath of God. So is his dealing with sinners Prophetically re∣presented to us in the Holy Scriptures* 1.197, when they have filled the earth with the cursed Fruits of sinne. And upon the ex∣ecution of this sentence what follows? And (sayes the Scripture† 1.198) the Wine-presse was troden without the City, and Blood came out of the Wine-presse, even unto the Horse-bridles,

by the space of a thousand and six hundred Furlongs. Thus when a land is polluted with over-flowings of sin, it may soon be pu∣nished with a Deluge of Blood. The Times are ever perillous during the Reigne of sinne.

But for the further opening of this first Proposition, I shall do these two things;

• 1. Shew what those special sins are, which are Signs of Perillous Times.
• 2. Consider the cases wherein such sinnes have, in a special manner, this Sympto∣matical significancy.

The first Enquiry. What special sins make perillous Times.

FOr the Discovery of this, What sins they are that speak the Times to be Peril∣lous, I shall not presume to make a Par∣ticular enumeration of all those sinnes which are Symptomes of evil Times, or signes of approaching Judgements; (This would be a task perhaps too difficult, and occasion a Discourse too tedious) But onely instance in some of those special sinnes, which I find in the holy Scriptures, have been the pro∣curing causes of those Calamities, which have

made the Times Perillous to Gods people. Several other sins, which have plentifully poured out the same malignant influence, upon the Places and people under their Re∣gency and dominion, we shall have occasion to speak of in the following Symptomes. For the present then take we notice of these subsequent sins as sad Symptomes and Presa∣ges of Perillous Times; viz.

The first Sin. Atheisme and Irreligion.

THe Times are evil and perillous, When Atheisme and Irreligion abounds. When there is no* 1.199 knowledge nor† 1.200 feare of God to be found in multitudes of People, especially where the Preaching of the Word, and the Means of Grace are plentifully af∣forded, its a sad sign of some sore judgement. If God will poure out his Fury upon the Hea∣thens that know him not, and the Families of those Heathen Kingdoms that call not upon his Name* 1.201; how much more upon those that are called Christians, and yet are grosly ignorant of God, and live in the constant neglect of this great Duty of Prayer? For the more are the Means that are vouchsaft to any People, and the greater the Obligations are that are laid upon them to any Duty, the more heinous is their sinne, the higher is their

Provocation if they neglect it, and the great∣er shall the Judgements be, the heavier the punishments wherewith the Lord will at length plague such a sinning People. And therefore does the Lord Jesus pronounce such a terrible woe against Corazin and Beth∣saida, and threaten them with such a dread∣ful Destruction, because they were not a∣mended notwithstanding the Mighty works he had wrought amongst them† 1.202. But (sayes he* 1.203) I say unto you, it shall be more tolera∣ble for Tyre and Sidon at the Day of Judge∣ment, then for you. And thou Capernaum, which art exalted unto heaven, shalt be brought down to Hell: For if the Mighty works which have been done in thee, had been done in Sodom, it would have remained un∣til this Day. But I say unto you, that it shall be more tolerable for the Land of Sodom, in the Day of Judgement, then for thee. The greatest outward Priviledges will not ex∣empt a sinning People from the sorest Judgements† 1.204. Nay, the greater the Privi∣ledges are we do enjoy, the sorer shall our Punishments be, if we improve them not, if we abuse them.

Now how may we tremble with a just Fear of some fearful Judgement, when we consider how much Darknesse there is in a Land of Light, how Ignorance, Atheisme and Ungodlinesse abounds amongst a People, which may plentifully enjoy the Meanes of Grace! How many thousands are there

that know not Jesus Christ, nor care to know him! Yea, how many thousand Fa∣milies are there in a Land blest for above a thousand years with the Gospel, that call not upon God! How many Millions of People may be seen every Lords Day in the streets of Cities, in the Fields and Villages, that make it their constant Practice to profane the Sabbath, by Vanity and idlenesse, be∣sides those Children of Darknesse, which are already in the Suburbs of Hell, who are then at their Pots and Pipes, in their Dens of Iniquity! Now* 1.205 shall not the Lord visit for these things, and be avenged on such a People as this? When such a black cloud of Darknesse hath overspread the Land, that men see not the Light of the Sunne at Noon-day; how may we justly fear that the Thunder of Gods judgements will sudden∣ly break out against us!

We read that when the King of Asyria brought in strangers into Samaria, that feared not the LORD, nor knew the manner of his worship, the LORD sent Lions a∣mong them that destroy'd them† 1.206. Atheism and Irreligion in a Holy Nation (a Nation call'd and consecrated to Gods Worship and Service) is more provoking, and sooner plucks down Judgement then in a Heathen Land. Wilde Beasts may be secure and live long in a Large Forrest, but they are soon taken and slain when once found in a Tilled Field.

This was part of the Charge which the Lord drew up against his people Israel, before he cast them to be melted from their drosse in the Furnace of Babylon* 1.207; They proceed from evil to evil, and they know not me, saith the LORD. And therefore saith he to his Prophet,† 1.208 Thine habitation is in the midst of deceit, through Deceit they re∣fuse to know me, saith the LORD. There∣fore thus saith the LORD of Hosts, Behold, I will melt them and try them; For how shall I do for the Daughter of my People? Igno∣rance is a damning sin••, a soul-destroying E∣vil. It is a People of no understanding (saith the Lord* 1.209) therefore he that made them will not have mercy on them, aad he that formed them will shew them no favour. And againe,† 1.210 The Lord Jesus shall be revealed from Hea∣ven, with his Mighty Angels in flaming fire to take vengeance as well on them that know not God, as on them that obey not the Gospel of our Lord Jesus Christ. And these also, as well as the other, shall be punisht with everlasting destruction from the presence of the Lord, and from the glory of his Power. But now when ignorance is joyn'd with ob∣stinacy, as in those that refuse to know God, or to learn the Mysteries of the Gospel, its a sinne more inexcusable, and the punishment of it more intolerable. Certainly, if the knowledge and worship of God do open a gate for the bringing in of all manner of Blessings into a land, Ignorance and Irre∣ligion

must needs open a wide doore to De∣struction.

Before the first destruction of Rome by Brennus and his Gaules, its observed by the Heathen Writers themselves, that the Peo∣ple were grown altogether Carelesse and negligent in the matters of Religion. The an∣cient Britans (it's the Observation of Bede) a little before their Destruction by the Sax∣ons, were arriv'd at such a pitch of profane∣nesse, as * 1.211 To hate the Pro∣fessors of Religion, as if they had been their profest Enemies.

When men are become not onely Stran∣gers, but Enemies to Religion, its Time for God to depart from such a People, and in∣stead of the Gospel, the Ensigne of Peace, to send some grievous Plague, as a Besome of destruction, to sweep the Land of its In∣habitants.

The second Sin. Murmuring against God.

THose are evil and Perillous Times, where∣in People murmure against God, his Providences, Judgements, Ministers, Mer∣cies. This was the sinne of Israel, for

which God slew them in the Wilderness* 1.212. For (sayes the Scripture† 1.213) They murmured in their Tents, and hearkened not unto the Voice of the LORD. Therefore he lifted up his hand against them, to overthrow them in the Wildernesse: To overthrow their seed also a∣mong the Nations, and to scatter them in the Land. Yea, (saies the Psalmist* 1.214) they spake against God; They said, can God furnish a Table in the Wildernesse? Behold he smote the Rock that the Waters gushed out, and the streames overflow'd; can he give bread also? Can he provide flesh for his People? Therefore the LORD heard this and was wroth; so a Fire was kindled against Jacob, and An∣ger also came up against Israel: Because they believed not in God, and trusted not in his salvation. To murmure against present Pro∣vidences, notwithstanding former Experi∣ences, is a very provoking sinne. Mur∣muring against the God of our Mercies, be∣cause he does not answer our desires in the satisfaction of our lusts, is grand Ingratitude, and speaks a high Degree of Wickednesse. Justly may the Lord throw down his heavi∣est Judgements upon the heads of such a provoking People. Yea, though men do not directly speak against God, yet when they speak against his Messengers, murmure against Ministers, against their Mainte∣nance, they do in effect murmure against God himselfe. He that repines at the Re∣ception of Embassadors, and the charge of

their entertainment, is guilty of a Crime of State which will cast such a reflection upon the King that sent them, as will receive but an ill Resentment. And therefore in this Case we may say with Moses of the Israelites,* 1.215 What are we, that ye murmure against us? Surely, the LORD heareth your Murmurings which you murmure against him. For what are we? your murmurings are not against us but against the LORD? And do you thus requite the LORD for his great Mercy in giving you the Gospel, O foolish people and unwise† 1.216? May not he justly punish you for so great a Provocation, by depriving you of so rich a Mercy, by taking away his Gospel?

So when men murmure at their great Plenty (the sin of thousands in the Land) do they not provoke the Lord to plague the Land with Famine? when men murmure against God in Times of Peace and liber∣ty, how just is it with God to scourge them with bloody Wars, and chastise them with a cruel Bondage? When men are impatient under their losses and afflictions, and mur∣mure at those sufferings wherewith they are corrected for their sins, but yet nei∣ther take notice of the sins which have cau∣sed those sufferings, nor the Hand of God which chastises them with such Afflictions (as the Dogge which flies at the stone, but regards not the Hand that threw it) how do they provoke God to load them with

heavier Fetters, and chastise them with smarter Rods, more cutting calamities! when murmuring grows up from a bitter root of Atheisme, and brings forth the cursed Fruit of Rebellion; it's time for God to take the Axe of his Judgements, and cut down such a provoking People. Surely mur∣muring against God, is the fore-runner of many miseries amongst men, and so a sad presage of Perillous Times.

The third Sin. Injustice, Cruelty, Oppression.

RIghteousnesse exalteth a Nation, but sin is a reproach to any People† 1.217. And especially Injustice, Cruelty, Oppression; sins which make the Times evill and Perillous. This complicated Iniquity is in the Law of God Interpretative murder: And therefore the LORD stops his Ears to the Prayers of his People, and casts all their Sacrifices as dung in their Faces, saying,* 1.218 To what purpose is the multitude of your Sacrifices and solem∣nities? They are a trouble to me, I am weary to bear them. And when you spread forth your hands, I will hide mine eyes from you: yea, when you make many Prayers, I will not hear. Why so? Your hands are full of Blood. But how did they contract this guilt? Surely by

their Injustice, Cruelty, Oppression, as ap∣pears by those Precepts which the Lord gives them in opposition to their present Practise;† 1.219 Learne to do well, seek Judge∣ment, relieve the Oppressed, judge the Fa∣therlesse, plead for the Widow. Now hence it appears that Persons guilty of these sins, are in Gods Account Murderers, men that are guilty of Innocent Blood, which cries a∣loud to heaven for vengeance to be exe∣cuted upon such bloody wretches, cove∣tous, cruel, and oppressing Tyrants. And this is yet more clear from the following Complaint and Commination. For thus the Pro∣phet proceeds* 1.220, How is the faithful City become a Harlot? It was full of judgement, Righteousnesse lodged in it; but now mur∣derers. Thy Silver is become Drosse, thy Wine mixt with Water. Thy Princes are Rebellious, and Companions of Thieves: Eve∣ry one loveth gifts, and followeth after re∣wards: they judge not the Fatherlesse, nei∣ther doth the Cause of the widow come unto them. Therefore saith the Lord, the LORD of Hosts, the Mighty one of Israel, Ah, I will ease me of mine Adversaries, and avenge me of mine Enemies. For this Sinne the Lord threatned to lay wast his Vineyard† 1.221, even to lay the Land of Israel and Judah open to Destruction. For the Vine-yard of the LORD of Hosts is the House of Israel, and the men of Judah his pleasant Plant: and he looked for Judgement and behold Oppression; for

Righteousness, but behold a cry* 1.222. This made their solemne Fasts abominable to God. Behold (sayes the Lord† 1.223) ye fast for strife and debate, and to smite with the fist of wickednesse; ye shall not fast as ye do this Day, to make your voice to be heard on high.

These are the sins which obstruct the Lords saving Mercies, and draw down his sorest Judgements upon a sinful Nation. A large and lively Representation hereof (which calls for our sad and serious thoughts, in a timely Reflection upon our sins and sufferings in these distracted Times, that we may wise∣ly bethink our selves before it be too late, of the most effectual means for the Preven∣tion of the Lords sorer Judgements upon our Land) we have set before us in the Prophe∣cy of Isaiah* 1.224, in these words;

Behold, the LORDS hand is not shortned, that it cannot save, neither his Eare heavy that it cannot hear. But your iniquities have se∣parated between you and your God, and your sins have hid his Face from you, that he will not hear. For your hands are defiled with Blood, and your fingers with Iniquity; your Lips have spoken Lies, your Tongue hath ut∣tered Perverseness. None calleth for Justice, nor any pleadeth for Truth: They trust in Vanity, and speak Lies; they conceive Mis∣chief, and bring forth Iniquity. They hatch Cockatrice Egges, and weave the Spiders Web: he that eateth of their Egges dieth,

and that which it crushed breaketh out into a Viper. Their Webs shall not become gar∣ments, neither shall they cover themselves with their works: their Works are works of Ini∣quitie, and the Act of Violence is in their Hands. Their feet run to evil, and they make hast to shed innocent blood. Their thoughts are thoughts of Iniquity; Wasting and Destruction are in their paths. The way of Peace they know not, and there is no judg∣ment in their goings: they have made them crooked Paths; whosoever goeth therein shall not know Peace. Therefore is Judge∣ment far from us, neither doth Justice over∣take us. We wait for Light, but behold ob∣scurity; for Brightnesse, but we walk in Darknesse. We grope for the Wall like the Blinde; and we grope as if we had no Eyes: We stumble at Noon-day, as in the Night; we are in desolate Places, as dead men. We roar all like Bears, and mourn sore like Doves: We look for Judgement, but there is none; for salvation, but it is far off from us. For our Transgressions are multiply'd before Thee, and our sinnes testifie against us: for our Transgressions are with us, and as for our ini∣quities, we know them. In transgressing and lying against the LORD, and departing away from our God; speaking Oppression and Revolt, conceiving and uttering from the heart Words of falsehood. And Judgement is turned away backward, and Justice standeth afar off: for Truth is fallen in the street, and

Equity cannot enter. Yea, Truth faileth, and he that departeth from evil maketh him∣self a Prey, and the LORD saw it, and it displeased him that there was no Judgement. And he saw that there was no man, and won∣dred that there was no* 1.225 Intercessor. There∣fore his Arme brought salvation unto him, and his Righteousnesse, it sustained Him. For he put on Righteousnesse as a Breast∣plate, and an Helmet of Salvation upon his Head; and he put on the Garments of Ven∣geance for clothing, and was clad with zeal as a Cloke. According to their Deeds, ac∣cordingly he will repay, Fury to his adver∣saries, Recompence to his Enemies; to the Islands he will repay Recompence. So shall they fear the Name of the LORD from the West, and his glory from the Rising of the Sun: when the Enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him.

Thus we see how miserable the State of that Nation is, which is full of Unrighteous∣nesse, Oppression and Cruelty, and how dreadful the condition of that People, who are guilty of these sinnes, shall be, when the LORD of Hosts, arm'd with Ʋenge∣ance shall come forth in Wrath and Fury, for the Execution of his Judgements.

These are usually the sinnes of the great men of the world. The Psalmist thus de∣scribes them† 1.226; Pride compasseth them about as a chaine; Violence covereth them as a

Garment. Their Eyes stand out with Fat∣nesse; they have more then heart could wish. They are corrupt and speak wickedly con∣cerning Oppression; they speak loftily. They set their Mouth against the Heavens, and their tongue walketh through the Earth. Therefore his People return hither; and wa∣ters of a full Cup are wrung out to them. But when their Insolencies are grown intolera∣ble, God takes down their Pride with deser∣ved Punishments. When they are come to the Zenith of their glory, the least touch of the Almighty's hand sends them down into the lowest Centre of wretchednesse and infelicity. That may be the very moment of their Destruction, wherein they think to put a Period to the Churches Peace by their bloody Tyranny and Oppression. For the oppression of the Poore, for the sighing of the Needy, NOW will I arise (saith the LORD) I will set him at safety from him that puffeth at him* 1.227.

Oppressors are wont to prey upon the Poor, as the stronger Beasts upon the weaker, the greater Fowles and Fishes upon the les∣ser. They are the Leeches of the Common∣wealth, which suck the Blood out of its Veines; the Suckers which spring from the roots of the Trees, and draw away the Sap from the otherwise fruitful Branches. The Op∣pressor is a most cruel Chymist; for he di∣stills Silver out of the sweat of poor mens Brows, and Gold out of the tears of Widows

and Orphans. The very Laws are made use of by such as Keys to open their Coffers, as Buc∣kets to draw all the water out of their Wells.

* 1.228 Let me finger my Fee (sayes the gree∣dy Lawyer) and I will canvase thy Cause. Thus Justice runs upon Silver-wheels, while Oppression rules with an Iron Rod. The Poor are dasht in pieces by the Proud, like Potters Vessels. Then is it time for the Judge of the World to come forth and execute Judgement. Then shall they feel the strength of his strokes, as well as others have felt the Power of their Pride.† 1.229 Wherefore thus saith the Holy One of Israel, Because ye despise this Word, and trust in Oppression and perversenesse, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high Wall, whose breaking cometh sudden∣ly at an Instant. And he shall break it as the breaking of the Potters Vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a sherd to take Fire from the Hearth, or to take water with∣all out of the Pit.

Oppression, when it is become a reigning sin, precedes some sore Visitation of that City, presages the utter Desolation of that Land, wherein it reignes. We shall not doubt of the Truth of this, if we do believe the Word of God.* 1.230 For thus hath the LORD of Hosts said, Hew ye down Trees,

and cast a Mount against Jerusalem: This is the City to be visited; she is wholly Op∣pression in the midst of her. As a Fountain casteth out her waters, so she casteth out her Wickednesse: Violence and spoile is heard in her, before me continually is Griefe and Wounds. Be thou instructed, O Jerusalem, lest my soul depart from thee: lest I make thee desolate, a Land not Inhabited.

The Riches gained by Oppression shall not prosper in the hand of Oppressors, nor pre∣fit them in the Day of wrath: Forasmuch therefore (saith the LORD† 1.231) as your tread∣ing is upon the Poore, and ye take from him Burdens of wheat, ye have built Houses of hewen stone, but ye shall not dwell in them: ye have planted pleasant Vine-yards, but ye shall not drink Wine of them. For I know your manifold Transgressions, and your migh∣ty sins: they afflict the just, they take a Bribe, and they turn aside the poore in the Gate from their right. And what follows?* 1.232 Therefore the LORD the God of Hosts, the Lord saith thus, wailing shall be in all streets, and they shall say in all the High∣wayes, Alas! Alas! For I will pass through thee, saith the LORD. Well then may the Apostle call the Rich men of the World, who have been the Oppressors of the Poor, to weeping and mourning, and bitter Lamentation.† 1.233 Go to now ye rich men, weep and howle for your miseries that shall come upon you. Your Riches are corrupted,

and your Garments moth-eaten. Your Gold and Silver is Canker'd, and the Rust of them shall be a witnesse against you, and shall eat your Flesh as it were Fire; ye have heaped Treasure together for the last Dayes. Behold the hire of the Labourers, which have reap∣ed down your Fields, which is of you kept back by Fraud, crieth: and the cries of them which have reaped are entered into the eares of* 1.234 the Lord of Sabaoth. Ye have lived in pleasure on the Earth,* 1.235 and been wanton: ye have nourished your hearts, as in a day of slaugh∣ter. Ye have condemned and killed the just, and he doth not resist you. Bloody Tyrants! Thus do Wolves devoure the harmlesse Sheep. But the Mighty God will at length roll down heavy Judgements upon the heads of such wicked worldlings.

Deceit and Violence are the two maine Pillars in the House of OPPRESSION, wherein bloody Tyrants and Insolent U∣surpers dwell. They lay snares for the Lives of men, that they may take them by Deceit, and then drag them with Violence to a bloody Death, or unjustly deprive them of the Comforts of Life. Such is the State of things when Oppression reignes in a Land. Thus doth the Prophet describe these bloody and deceitful men, who seek to oppresse the Righteous and lie in waite for Innocent Blood, and shews how high a Pro∣vocation this is of the great God to execute his Judgements upon such a sinful Nation.

For among my People saith the LORD by the Prophet† 1.236) are found Wicked men: they lay wait as he that setteth snares, they set a Trap, they catch men.* 1.237 Their Tongue is as an Arrow shot out, it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth wait for him. Shall I not visit them for these things, saith the LORD? Shall not my soul be a∣venged on such a Nation as this?† 1.238 As a Cage is full of Birds, so are their Houses full of Deceit: therefore are they become great, and waxen rich. They are waxen fat, they shine, yea, they overpass the Deeds of the wicked: they judge not the cause, the Cause of the Fatherless, yet they prosper: and the right of the Needy do they not judge. Shall I not visit for these things, faith the LORD? Shall not my soul be avenged on such a Nation as this? some passages of an∣other Prophecy, we shall select to the same Purpose.* 1.239 Thus saith the Lord GOD, The City sheddeth Blood in the midst of it, that her Time may come. Thou art become guilty in thy Blood that thou hast shed; thou hast cau∣sed thy Dayes to draw near, and art come e∣ven to thy years; therefore have I made thee a reproach unto the Heathen, and a mock∣ing to all Countreys. Those that be neare, and those that be far from thee, shall mock thee, which art infamous and much vexed. Behold the Princes of Israel, every one were in thee to their Power to shed Blood. In thee

have they set light by Father and Mother; in the midst of thee have they dealt by Op∣pression with the Stranger; in thee have they vexed the Fatherlesse and the Widow: Thou hast despised my holy things, and hast profaned my Sabbaths. In thee are men that carry tales to shed blood. In thee have they taken gifts to shed Blood: Thou hast taken Ʋsury and Increase, and thou hast greedily gained of thy Neighbours by Extortion, and hast forgot∣ten me, saith the Lord GOD. Behold there∣fore I have smitten my hand at thy dishonest Gaine which thou hast made, and at thy Blood which hath been in the midst of thee. Can thine Heart endure, or can thine Hands be strong in the Days that I shall deal with thee? I the LORD have spoken it, and will do it. Now therefore thus saith the Lord GOD, Because ye are all Become Drosse, behold there∣fore I will gather you, as they gather Silver and Brass, and Iron, and Lead, and Tin into the midst of the Furnace, to blow the Fire upon it to melt it; so will I gather you in my An∣ger and in my Fury; Yea, I will ga∣ther you, and blow upon you in the Fire of my Wrath, and ye shall be melted, as Silver is melted in the midst of the Furnace; and ye shall know that I the LORD have poured out my Fury upon you. This is the portion of the wicked from the Lord. Thus doe Presumptuous men exalt themselves,† 1.240 But thou; O God, shalt bring them downe into the Pit of Destruction: Bloody

and Deceitfull men shall not live out half their Dayes.

The fourth Sin. Swearing and Cursing.

WHen the fearful sins of swearing and Cursing are growne common, the Times are Perillous. When these Black sins, these Ill-boading Fowles (that are wont to feed upon the Brinks of the bottomless Pit) do abound, its a Signe the Winter of Gods Judgements is at hand. When men Thunder out Oathes and Curses on Earth (as alas! how often are our ears pierc't with these Hellish sounds in the open streets) it's time for God to Thunder down his Judge∣ments from heaven. Doubtlesse men may curse away all the Lords Blessings, and by their abominable Oaths, sweare down Ven∣geance from heaven upon their own Heads, yea, soon swear their own souls into Hell. Yea, cruel Curses and bloody Oaths, may soon fill the Land with Cruelty and Blood.* 1.241 Because of Swearing may God justly cause the Land to mourne. This sin, we finde in the holy Scripture strictly forbidden and severely punished. I say unto you (sayes our Saviour† 1.242) swear not at all, neither

by Heaven; for it is Gods Throne: nor by the Earth; for it is his Foot-stoole: neither by Jerusalem; for it is the City of the great King. Neither shalt thou swear by thy Head, because thou canst not make one haire white or black. But let your Communication be, Yea, yea, Nay, nay; For whatsoever is more then these cometh of evil. The Apostle James* 1.243 further backs this Injunction, and earnestly presses this Prohibition. But above all things (saith he) my Brethren, Sweare not, neither by Heaven, neither by the Earth, nei∣ther by any other Oath; but let your Yea, be yea, and your Nay, nay, lest ye fall into Con∣demnation. How strange it is that men should delight to pollute their own soules, and pull down judgement on the Land, by the Customary Commission of a sin so strictly prohibited, under the Pain of Damnation! This is a sin which hath in it no Profit, no pleasure, no not sensual sweetnesse enough to bait a temptation. How does this argue a Devilish Disposition in men, that they will do a thing so much abhord of God, so strictly forbid∣den in the Word, so certainly Destructive to their souls. when they cannot tast so much as a seeming sweetnesse, nor see so much as an appearing Goodnesse in it, to be any ground of their Allurement thereunto, or occasion of their frequent Commission thereof! when such a fin abounds, must not God needs be provokt to plague and punish such a desperately wicked People?

So for the sin of cursing, a sin of the same Hellish nature, a fruit of the same root of bitternesse, how hath the Lord manifested his Displeasure against it, by the punishment which he ordained to be inflicted on such as were guilty of it in his holy Word! We reade† 1.244 of the Son of an Israelitish wo∣man, whose Father was an Egyptian, that went out among the Children of Israel in the Camp. And this Son of the Israelitish wo∣man blasphemed the Name of the LORD, and cursed: And they brought him unto Mo∣ses: And they put him in Ward that the mind of the LORD might be shew'd them, And the LORD spake unto Moses, saying, Bring forth him that hath Cursed, without the Camp, & let all that heard him, lay their hands upon his Head, and let all the Congregation stone him. And hereupon the LORD made it a Statute in Israel, that whosoever should be found guilty of this sin, whether Israe∣lite or Stranger, he should surely be put to Death. And therefore however amongst men this sin may go unpunished, yet seeing the Name of God is hereby profan'd, the LORD will not hold them guiltlesse* 1.245, that are guilty of it, nor suffer them to escape his Righteous judgement.

That Imprecation of the Psalmist is Pro∣phetical, and hath the force of a Commi∣nation,† 1.246 For the sin of their Mouth, and the words of their Lips, let them even be taken in their Pride: and for Cursing and Lying

which they speak. Consume them in wrath, consume them, that they may not be; and let them know that God ruleth in Jacob, unto the Ends of the Earth.

Doubtlesse the Curse of God hangs over the Heads of those that are given to Cursing. Dreadful is that Jmprecation of David, of the same Nature with the former.* 1.247 As he loved Cursing so let it come unto him: as he delight∣ed not in Blessing, so let it be far from him. As he cloathed himself with Cursing like as with his Garment; so let it come into his Bowels like Water, and like Oyle into his Bones. Let it be unto him as the Garment which covereth him, and for a Girdle where with he is gird∣ed continually. Woe be to him whose Body, Belly, Bones, are thus cloath'd, fill'd, con∣sum'd with Cursing. This is doubtlesse worse then the most deadly Disease, and will prove more intolerable then the torturing Wracks of the terriblest Tyrants in the World. Cursing will surely fill the awaken'd Conscience of the guilty sinner, with tor∣menting Agonies which shall last to E∣ternity.

Oaths and Curses are as Arrows shot up a∣gainst heaven which at length fall down upon the Heads of them that shot them. Yea, they are sparks of Hell-fire, or rather Fire∣brands of Hell, which are thrown into the Aire; and may (if timely Repentance with speedy Reformation, and infinite mercy prevent not) kindle a deadly burning in that

City or Nation wherein they abound un∣punished.

And yet is not this the sinne, not onely of the basest sort, but of many of the great Gallants of the Times? Oathes are the Sause of their Mirth, and Curses are the Stings of their Anger. Oathes are in Fa∣shion amongst them, and to rap them out roundly is a piece of their Gallantry. Cur∣ses still wart upon their commands, and whosoever or whatsoever doth but a little crosse them, they wish all the Plagues of hell to light upon them. Surely the Devil himself cannot speak more desperate lan∣guage, and utter more damnable speeches then these horribly Profane Gallants. If any where there be a Hell upon Earth, 'tis where these Children of Hell, these first∣born sonnes of the Devil, that have Damna∣tion written in their Foreheads, are met to∣gether, and sit (the Devil being doubtlesse in the Head of the Company) Bowzing, Swearing, Storming, Cursing, Blaspheming, as if they would tear Heaven to let down flaming Vengeance, and rend the earth to the Bottom of Hell, that they might go down quick into that fiery Prison, fall down headlong into the burning-Lake. A won∣der it is of the Divine Patience, that when they are rending the Sacred Name of God with Oathes, Blasphemies, Cursings, God doth not give them up into the hands of the Devil, to tear them instantly in pieces

(as we read he hath dealt with some) and carry them Body and Soul into Hell. But God in Justice lets them live for the Aggra∣vation of their sins, and the encrease of their Torments in Hell-fire to Eternity. For how can they hope for any salvation by Christ, or benefit by his Blood who despe∣rately wrap up his wounds and blood in their Oathes and Curses, and so (as it were) throw them in God Almighty's Face? whence is it he doth not with some dread∣ful Thunderbolt instantly smite them into Hell? How should they expect that God should save them in the Day of their Death, who disperately bid God damne them every day? How can they escape Hell and Dam∣nation, who are still bidding the Devil take them upon every slight occasion? O de∣sperately Profane Wretches! O Devilish wicked Creatures! Is it possible there are such to be found under the Sunne? Is it possible there should be such Monsters found within the Pale of the Church; such Incarnate Devils in a Land enlightned with the Gospel of Christ, and honoured with the glorious Profession of Christianity? O that the tingling Ears, and trembling Hearts of many of Gods children, who have occasionally heard this Language of Hell (though never privy to the thou∣sandth Part of these Hellish Impieties) were not too sad an evidence of these A∣bominations abounding in the Land. Now

shall not the Lord visit for these things? Shall not his soul be avenged on such a Na∣tion as this? Is it not a wonder Heaven is not all in flames over our heads, and the Earth all staind with blood under our Feet for this sin long before now? Surely this deserves sadly to be laid to heart, as a fear∣ful Presage of some very dreadful Judge∣ment.

I shall close this fourth Instance with the Excellent counsel of the Son of Sirach. Accustome not thy selfe (sayes he† 1.248) to Swearing; neither use thy self to the Na∣ming of the Holy One. For as a servant that is continually beaten shall not be without a blew mark; so he that sweareth, and nameth God continually, shall not be faultless.* 1.249 A man that useth much swearing shall be fill'd with iniquity, and the Plague shall never de∣part from his House. If he shall offend, his sinne shall be upon him; and if he acknowledge not his sinne† 1.250 he maketh the offence double. And if he swear in vaine, he shall not be in∣nocent, but his House shall be full of Cala∣mities. There is a Word that is cloathed a∣bout with Death. God grant that it be not found in the Heritage of Jacob; for all such things shall be farre from the godly, and they shall not* 1.251 wallow in their sinnes. Use not thy mouth to† 1.252 intemperate swearing; for there∣in is the word of sin.

The fifth Sin. Adultery, Fornication, Uncleanness.

VVHen the Land is defiled with A∣dultery, Fornication, and Ʋn∣cleanness, the Times are Perillous and Evil. God is a God of infinite Purity and Holi∣ness. When a Land therefo••e is polluted with these Impurities and Abominations, what can be expected but that the Lord should abhor it? When the Lord hath e poused a Nation to himself, and it hath* 1.253 commit∣ted great Whore••omes, what can be expected but that the Lord should give it a Bill of Di∣vorce? When the Lord's Mercies are turn∣ed into the Fewel of Uncleannesse, what may we expect but Wrath and Judgement? Dread∣ful are the Judgements which the Lord hath executed for the Punishment of these sinnes. Yea, so dreadful, that never hath the world seene more terrible Demonstrations of the Wrath and Vengeance of an angry God, an incens'd Majesty. 'Twas for the Punish∣ment of this Sin that God drown'd the whole world, and burnt up the Cities of Sodom and Gomorrah with Fire and Brimstone. For the Old World burn'd in Lust and Wanton∣ness before it was drown'd with Water; and Sodom was drown'd in Luxury and Filthi∣nesse,

before it was burnt with Fire. In the former, the Sonnes of God doted on the Beauty of the Daughters of men† 1.254; and in the latter, the Sons of men sought to commit Folly with the Angels of God* 1.255. Desperate Pollution! that would attempt the Viola∣tion of Angelical Purity. But their unna∣tural Lusts received a supernatural punish∣ment, God sending down upon them Hell out of Heaven. But now these sins amongst us are worse by a thousand Degrees then they were amongst them. For a Christian by profession, whose Body hath been con∣secrated by Baptisme for a Temple of the ho∣ly Ghost, to abuse himself by filthy Lusts, is to do an Act beyond all the Abominati∣ons of the Heathens, even to turn the San∣ctuary into a Stews. The Apostle therefore uses this Argument to take off the too las∣civious† 1.256 Corinthians from this sinne. Flee Fornication (sayes he* 1.257.) Every sin that a man doth, is without the Body: But he that committeth Fornication sinneth against his own Body. What? know ye not that your Body is the Temple of the holy Ghost which is in you, which ye have of God, and ye are not your own? Now where the Lords Temples are thus profan'd, may not he justly abhor them, and utterly forsake that Land? Yea, if for this sin especially, the Lord† 1.258 brought in the Floo•• upon the World of the Ungodly: And turning the Cities of Sodom and Gomorrah into Ashes* 1.259, condemn'd them with an over∣throw,

making them an Example to these that afterwards should live ungodly, who are† 1.260 suffering the Vengeance of Eternal Fire; of how much sorer Punishment, think you, shall they be thought worthy, who under the Light of the Gospel, Profession of Christia∣nity and Meanes of Grace, commit these horrid Abominations? Surely it's a wonder the flaming Vengeance of God is not before now broken forth against the provoking Peo∣ple of this Land. But we know,* 1.261 Whore∣mongers and Adulterers God will judge.

For this sin does God complaine of his ungrateful People, the Jews. When I had fed them to the full (saith the Lord* 1.262) they then committed Adultery, and Assembled themselves by Troops in the Harlots Houses. They were as fed Horses in the morning, every One neighed after his Neighbours Wife. Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a Nation as this? So the Prophet complaines as of one of the great Evils of his Time,† 1.263 the Land is full of Adulterers. And when the Lord found the Land full of such filth, he came and swept it with the Besome of Desolation, in the Babylonish Captivity. The committing of Adultery is one of those sins, for which the LORD hath said* 1.264, The Land shall mourne.

The sixth Sin. Gluttony and Drunkennesse.

WHen Gluttony and Drunkennesse are those Idols to which men sacrifice the Marrow and Fatnesse of the Land, together with their Time and Strength, the Dayes are evil, the Times are Perillous. When these two appear together (as Castor and Pollux promise safety in the Sea) they presage a storme in the State. These two Monsters are enough to devoure a whole Land, and they provoke God to destroy the Place where they prevaile. Men were eat∣ing and drinking (as if that had been the end of their Creation) when God brought the Flood, and drown'd the world† 1.265, where∣by they were involv'd in a sudden Destructi∣on. And we know there is a Day a coming (which shall steal upon men as a Thief in the Night) wherein the World shall be destroy'd with Fire* 1.266: And (sayes our Saviour† 1.267) Take heed to your selves, lest at any Time your Hearts be overcharg'd with surfeiting and drunkennesse (or* 1.268 Gluttony and Fulness of Wine) and cares of this Life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the Face of the whole Earth. However

though the Day of the General Judgement (which yet cannot be far off) should not surprize the present Generation, they may be suddenly overtaken with the black and gloomy day of some Particular Judgement. When the good Creatures of God are abused to Excesse, God may justly plague that Land with War and Want. So of the Israelites its said,† 1.269 The People sate down to eat, and to drink, and rose up to play. They minded neither the God that gave them their bles∣sings, to be thankful; nor the end for which he gave them, that they might serve the LORD their God with joyfulnesse, and gladnesse of heart for the abundance of all things* 1.270. But what followed? The Scri∣pture tells you,† 1.271 There fell of the People that Day (by the edge of the Sword, in the hands of their Brethren, by the Order and Appointment of God) about three thousand men. Thus may God take occasion, when the people are guilty of this sin, of* 1.272 feed∣ing themselves without Fear, to reckon with them for all the rest of their sins and abo∣minations. Thus did the Lord afterwards cause his People Israel to be carried into Captivity for the Punishment of their self-indulgence in this sin of Luxury. For thus saith the Lord in Amos† 1.273, They lie upon Beds of Ivory, and stretch themselves upon their Couches. [Or, (as the Margin hath it) abound in superfluities.] They eat the Lambs out of the Flock, and the Calves out of

the midst of the Stall. [They were so fine fed that they could digest nothing but Delicacies.] They chant to the sound of the Viol, and inv••nt to themselves Instruments of Musick, like Da∣vid.] Their Meat would not down without Musick: like true Epicures, they must at once feast all their Senses.] They Drink Wine in Bowles, [They drank by Measure without Measure. Thus they transgrest in the quantity, as well as in the quality of their Provisions.] And anoint themselves with the chief Oyntments: [Feasting is usually attended with Effeminacy.] But they are not grieved for the affliction of Joseph. [Glut∣tony and Drunkennesse harden the heart to an Insensiblenesse of Sions sufferings. In Riots and Revels men are never affected with the Churches Concernments.] Therefore now shall they go Captive (* 1.274 in the very Head and Front of the Captives,* 1.275 or) with the first that go Captive, and the ••anquet of them that stretched themselve•• (straining their Estates to satisfie their Lusts, in main∣taining their Luxury; Or, that stretched themselves upon their Couches† 1.276) shall be removed. [This latter part of the Verse hath various Versions. For thus do some render the Original Hebrew.

* 1.277 And all the Pre∣paration of Exceed∣ings shall cease; Or, All the costly deli∣cacies prepared for

the riotous Feasters, by those that are by appointment to give Order for the fur∣nishing out of the Feast, shall cease and be removed. The Luxuriancy of their Feasting shall be lopt off, and their exqui∣site Dainties shall be taken away from their Table by the hand of Justice. The Vul••ar Translation (usually ascrib'd to Hier••me) renders it, The Faction of the wan••ons shall be taken away. The Seventy, though in termes more remote, are thought in sense to con∣cur with this Vulgar Version. For they render it, The neighing of the horses shall be taken away out of Ephraim. So likewise is it rendred in the Arabick Translation: Now the sense which is generally given of it, is this; The lasciousnesse of Ephraim, whereby they are become like fed Horses in the morning (as the Prophet speaks† 1.287) every one neighing after his neighbours Wife, shall be made to cease by their sufferings. And this sense is not unsuitable to the scope of this Scripture, which is to represent the Sin and Punishment of Excesse in Feast∣ing,

whereby men become guilty of Riot and Drunkenness, which are proper Parents of L sciviousnesse, and beget many Acts of Uncleannesse. For Luxury is the Fewel of Lust, and Wine (which the Poets call* 1.288 The milk of Venus) is the Food of Wantonnesse. Whence its said by the Father;

* 1.289 When the body is inflam'd with Wine, Wantonnesse is the Froth of Drunken∣n••sse. And againe, there is Luxury in Wine where ••ver th••re is Saturity, and Lu•••• gets Dominion by Drunkenn sse. To this of the Sep ••agint another G••e••k Transla∣tion addes, And the habitation of Ev••l do••rs shall b•• removed. Thus Drunkennesse leads to VV••n o•••• ss••, and VVantonn••sse ends in VVoful ••esse, when their Luxury is punish't by their being carry'd into Captivity. The Ch••lde Paraphrase speaks to this Purpose, Then shall the ••or of th••ir Hearts depart, and the costly and curious Furniture of their Houses shall be taken away from them. The Impo••t of this Version answers the scope of the Text and sense of the words, which is this, Th••ir Festi••al joy and gladnesse, toge∣ther with all their rich Furniture for Feasting, shall be utterly lost, when they shall be carry∣ed awa•• Captives. And because such sum∣ptuous Feasting, such splendid Magnifi∣cence was principa ly found amongst great

men, as being proper to Princes, the Syri∣ack Translates it, The Exultation, or Exu∣berancy of Joy, shall be taken away from th ir Princes. It imports their Bondage under the Babylonian Captivity should be so bit∣ter, that their joyful Feasts should be turn'd into afflicting Fa••s, and their wanton Mirth nto woful Mourning. And hence some ••ave rendred the Words,† 1.290 The sorrow of ••hem that have stretched out themselves is at hand. But now the literal Translation an∣swering most exactly to the Hebrew Origi∣••al, is this; And the Funeral-Feast of hose that are stretched out (as suppose lying down upon their Beds, the Posture of Feast∣••ng among the Jews) is removed. For it was a custom among the Jews to make a Feast at ••he Funerals of the Dead, to comfort the ••riends of the deceased. And therefore the Prophet Jeremy represents the great distress and C lamity of the Jews, by the ceasing of these Funeral-Feasts. Neither (says he† 1.291) shall men break b••ead for them in mourning, to comfort them for the Dead, neither shall men give them the Cup of Consolation to ••rink for their Father, or for their Mother. Now the Word used by the Prophet Amos, when he saith their banquet shall be remo∣ved, properly signifies such a Funeral-Feast. And therfore (though hence it may be trans∣ferr'd to signifie any Feast or Banquet) if the Feasting here spoken of was upon such an Occasion, it was no small Aggravation

of their sin of Luxury. For was Feasting upon Delicacies, and excessive Drinking, represented by their drinking Wine in Bowles, seasonable or suitable for such an Occasi∣on? Nay, was it not more excessively si••ful at such a time as this, when they were call'd to attend such a sorrowful Solemnity? But whether this were their sin or not, sure I am it is a Sinne too common in the grea City of this Land, and no small Stain to its Glory. For upon such occasions as these of our Funeral Solemnities it is too ordinary a thing for Women of the lower rank (I am asham'd to speak it, and yet afraid to be silent, let so horrible a Sinne should passe unreproved) not onely to drink wine in Bowles, but o drink off Bowles of wine, to a manifest Exce••s, a beastly Drunkennesse. Neither can it be deny'd, when sometimes their shameful spew∣ing in the open Congregation testifies a¦gainst them. How horrible a thing is this that women professing Christianity, and who would take it in foule scorne that an•• should say of them they were strangers 〈◊〉〈◊〉 Religion and godlinesse, should be guilty of such an abominable Excesse, such a filth••, scandalous, damnable Drunkennesse. Is it not a shame (if those may be Judges that have not utterly renounc't all Sobriety) that some one Woman, should at one Time, drink several quarts of Wine, one after another, upon such an Occasion? This me thinks should seeme incredible to strangers, which

manifest and too frequent evidence a∣mongst us, makes altogether unden••able. O horrid vitiousnesse, and worse then brutish∣nesse of such intemperate wom••n, the shame of their Sex, the scum of our City (however some of them may seem to be of good fashion) and in the eyes of all sober Persons, more loathsome then the Dung in the streets! May not the Lord justly* 1.292 mar the Pride, and staine the Glory of a City polluted with such foule Abominations! May not the Lord say concerning such a People, as here of Israel for his Epicurisme and Excesse; The Lord GOD hath sworn by himself, saith he LORD, the God of Hosts, I abhor the excellency of Jacob, and hate his Palaces: therefore will I deliver up the City with all that is therein.

Strange it is that any should seek to themselves a Name and affect Glory by so shameful a sin, so ignominious an Abuse of Gods Creatures, as they are guilty of, who sacrifice them to their Luxury, and in a fearful excesse of Prodigality, consume them upon their Lusts. Yet many such a∣bominable Epicures there have been, and doubtlesse still are in the World. Thus we reade of that Luxurious and Lascivious Queen of Egypt, Cleopatra, that to give the more Noble Reception, and Honourable Entertainment to Mark Anthony, she order'd at a Banquet, One Dish to be prepared at the Expence of two Hundred and fifty Pieces of Gold, to be served up to the Table in

the second Course. And further to express (as she thought) the Love and Honour she bore to Mark Anthony, her Wanton Para∣mour, having dissolv'd a Pearle of fifty thou∣sand pounds price, she drank it off to his Health at one draught. Oh infamous Ex∣cesse! O Licentious Lady of Luxury, worthy of no greater Honour in all after A∣ges then this, to be stil'd the Grand Patro∣nesse of Prodigality. But what think you was the end of this great Epicure? When Mark Anthony to requite this Honour was resolv'd to make her Emperesse of the World, and to that end attempted the ra∣vishment of the Romane Scepter, he was vanquish't by Octavious Augustus at Actium, whence he fled to Alexandria, and there in Despair of Life, & Disdain of Death from the Hand of an Enemy, he fell upon his own sword and dy'd. Hereupon Cleopatra, that she might not become the Matter of the Roman Tri∣umph, inclosed her selfe in a Tomb, and there setting two Serpents to her Breast, she ended a Luxurious Life with a misera∣ble Death. Thus at length the Pleasure of Luxury expires in Paine, and the Glory of Prodigality is buried in shame, and co∣vered with everlasting Ignominy and Con∣tempt.

But I needed not to have travell'd into Egypt for an Example of Luxury, while I might have produc't one in England, hardly to be parallel'd in the whole Empire

of Epicurus. But when I consider the qua∣lity of the Person, and the Place that he held, I am afraid lest by the Relation of it, I should give an Occasion to the Churches Enemies to cast Reproach upon the most Honourable calling in the World, which is that of the Ministry of the Gospel. But when I consider that surely the most enra∣ged Malice of men cannot but be satisfi'd by the severity of the Judgements of God, in punishing the Pride and Vanity of men of that Order and Degree wherein he was placed, I conceive the Report of it may bring in some Profit, without any Prejudice or Danger. For this man, of whom I speak, was in his Time an Arch-Bishop in the Church of England. And its sufficiently known to the World that God hath of late years been pouring out the full Vialls of his just Wrath upon this glittering Sun of Englands Glory. This man then, George Ne∣vil by Name, brother to the Earle of War∣wick, in the dayes of King Edward the fourth, made a Prodigious Feast for the Nobility, prime Clergy, and chief Gentry, at his Installment into the Arch-Bishoprick of York. He rifled the Aire, Earth, and Sea for all so••ts of Provisions and costly varieties for this pompous and magnificent Entertainment.† 1.293 Above twenty thousand Fowles, Peacocks, Pigeons, Capons, Cranes, &c. Above six thousand Cattel and Land-creatures, Oxen, Sheep, Dear, &c. Above

six hundred Fishes, Porpaises, Pikes, Seales, and Breames lost their Lives to maintaine the Luxury of this one Feast; besides which five thousand Dishes of Gelly, with other Palate-pleasing Delicacies were pre∣pared. And to digest these Dainties he provides three hundred and thirty Tuns of Ale, and above foure hundred Tuns of Wine, besides a Pipe of spiced Wine to please the more curious Palates, and for a stronger Provocation to Excesse. Thus he exceeded the* 1.294 Magnificence of Solomon by the Excesse of his Prodigality.

* 1.295 O Prodigal Luxu∣ry, and Luxuriant Prodigality! O Am∣bitious Appetite, that cannot be content except it stretch its Dominion over all the Delicacies of Earth and Sea! O the Pride of Epicurism! The Glory of Gluttony. But (alas!) what is it, but a shining, but soon-vanishing Meteor, exhaled from the Fumes of a pom∣pous Feast, brighten'd a little with the Beams of the Royal Favour, which in the Revo∣lution of a few years, we may see with A∣stonishment in the Eclipse; Even so it fell out here. For not long after, the King, out of some Jealousies of State, caused this Bacchanalian Bishop to be apprehended, sei∣zed upon his whole Estate, to the value of

twenty thousand pounds, and sent him over Pri••oner to Callis in France, where suf∣fering a strict Imprisonment, he lay languish∣ing in Misery and Want† 1.297 Thus were the Plumes of his Pride pluckt off by the Power of his Prince, and his excessive Prodigality was punisht by extreame Poverty, by the Justice of God.

Punishment still follows at the Heeles of sin, and yet sinners will be still following their sinful Pleasures, until they are over∣taken by their justly deserved Punishments. How desperately wicked a wretch was that rich Citizens sonne, presented to us in* 1.298 the Theatre of Gods Judgements, who to please all his five senses at once, allow'd to the de∣light of every several sense an Hundred Pounds. For which purpose he provided a Roome richly hung, and beautifi'd with the most curious Pictures to please his Eye; There he had the rarest Musick to delight his Eare, the richest Perfumes to ravish his Smell, and the choicest Dainties to con∣tent his Tast; and to gratifie his Feeling Sense he wanted not a beautiful Harlot for his wanton Embraces. All this sensual Pleasure he drunk as it were at one draught, while he thus feasted all his five senses in one day. Neither was he herewith satisfi'd: but three years did he spend in the pursuit of his sensual Pleasures, and loose Delight, wherein he wasted his Estate, having in this short time spent no lesse then thirty thousand

pounds. And yet after all this he swore that if he had three times more then ever he had, he would spend is all to live one we••k like a God (as he accounted it) though he was sure to be damn'd to Hell the next day after. Desperate Profanenesse! But to what Extremity of Torments will men at length be carry'd by such an unbridled Ex∣cesse! Dives fared deliciously every day while he was here on Earth, but he could not get one Drop of water to coole his fla∣ming tongue in Hell† 1.299.

Now this sin is one of the Cords by which a Nation plucks down Judgement upon it self. The fiercest and cruellest Plagues are often let loose for the Punishment of the sinne of Luxury. It was the Gate of Intemperance by which Death at first entred into the World, with his whole Army, con∣sisting of many Millions of Miseries, which are continually warring against miserable man-kinde. Through Intemperance Adam lost his Paradise, and cast his Posterity in an undone condition. Fulnesse of Bread was one of the Sins of Sodom, for which God destroy'd that wicked City with a dreadful destruction* 1.300. And to this Day Ful∣nesse of Bread is the ordinary forerunner of Cleannesse of Teeth. A Glutton is an ex∣treamly pernicious Person: He ruines himself, and his Posterity, and besides con∣tributes much to the ruine and Destruction f the whole Nation. For, the Glutton

entombes his Ancestors in his Bowels, and devoures his Posterity (as Saturn was said to do his Sons) and by his provoking of God, becomes a Plague to the present Ge∣neration. Slanderers make a sword of their Tongue, and Gluttons dig their Grave with their Teeth† 1.301; yea, hereby also they dig a Pit for the Destruction of the whole Land.

And is not this (among many others) the Sin of these our Dayes? surely some there are that (with the Sea-Asse* 1.302) have their Hearts in their Bellies, yea some that (with the gormandizing Cretians† 1.303) make their Belly their God, to which they sacri∣fice the best part of their precious Time and Treasure. These are they of whom the Apostle tells us weeping* 1.304, that they are the Enemies of the Crosse of Christ, whole End is Destruction, whose God is their Belly, and whose glory is in their shame, who minde earthly things. How ma∣ny are there that will needs live a∣bove their Ranck, and spend above what their estates will bear, till they have at once undone themselves and many others! If they have but occasion of Feasting their Friends, every thing must be set off with such a Princely Magnificence, as if they were Lords of such an Ocean of wealth as knew neither Bounds nor Bottome. Thus Nabal, upon whose Name that Folly was engraven, which was rooted in his Nature

upon the Occasion of shearing his sheep† 1.305, held a Feast in his house like the Feast of a King, wherein he himself was as drunk as a beggar. Thus Luxury halted not in his House, but went upon both its legges, Glut∣tony and Drunkennesse. But whoever they are that take this course, will at length find that Riot is the Road to Ruine, and that Poverty is the next neighbour to Prodigali∣ty. Its therefore the Wisdome of such to hearken betimes to the Counsel of the Wise man;* 1.306 Hear thou my Sonne, and be Wise, and guide thine heart in the way. Be not amongst Wine-bibbers, amongst Riotous Eaters of Flesh. For the Drunkard and the Glutton shall come to Poverty: and Drowsinesse (the ordinary companion of Drunkenness) shall cloath a man with ragges.

Dreadful are the Woes which the Lord in his Word hath pronounc't against Drunkards. Woe unto them (sayes the Lord by the Pro∣phet† 1.307) that rise up early in the morning that they may follow strong Drink, and con∣tinue until Night, till Wine inflame them. And the Harp and the Viol, the Tabret and the Pipe, and Wine are in their Feasts: But they regard not the Work of the LORD, neither consider the operation of his Hands. And no wonder; For,* 1.308 Whoredom and Wine, and new Wine take away the heart. Drunken∣nesse makes men so sottish and senselesse that they take no notice of Gods Dispensa∣tions, till they are overtaken with his

Judgem nts. Thus its said of Nabal after his Drunkennesse,† 1.309 that his Heart died with∣in him, and he became as a stone: And it came to passe about ten dayes after, that the LORD smote Nabal, that he died. Again, sayes the LORD,* 1.310 Woe unto them that are Mighty to drink Wine, and men of strength to mingle strong Drink. He then is the great∣est Drunkard in Gods sight who is able to drink most without Distemper. For what's Drunkennesse, but Excesse in Drinking, though no Distemper of Body or Braine should follow thereupon? But he is the greatest Drunkard of all, who not onely drinks to Excesse himself, but labours also to draw on others to Drunkennesse, enforcing more upon them then they would otherwise receive. Such a de∣vilish Drunkard deserves no lesse then double Damnation. A dreadful Woe hangs ever his Head, and a Cup of Wrath shall be put into his Hand, and the Lord shall cause him to drink up the Dregges of it. Woe unto him (saith the LORD† 1.311) that gi∣veth his Neighbour drink: that puttest thy Bottle to him, and makest him drunken also, that thou mayest look on their Nakednesse. Thou art filled with shame for glory: drink thou also, and let thy Fore-skin be uncover∣ed, the Cup of the LORDS right hand shall be turned unto thee, and shameful spew∣ing shall be on thy glory. Neither does this sin of Drunkennesse draw down a Woe

upon the drunkards head onely, but also brings in a Deluge of Judgements upon the whole Land, which is defiled by it. And therefore sayes the Lord,* 1.312 Woe to the Crown of Pride, to the drunkards of Ephraim: whose glorious beauty is a fading flower, which are on the head of the fat Valleys of them that are overcome with VVine. Be∣hold the Lord hath a mighty and strong one, which as a tempest of Haile, and a destroy∣ing storme, as a flood of mighty waters overflowing shall cast down to the earth with the Hand: The Crown of Pride, the drun∣kards of Ephraim shall be troden under feet. And the glorious beauty which is on the head of the Fat Valley; shall be a fading Flower, and as the hasty fruit before the Summer; which when he that looketh upon it, seeth it, while it i•• yet in his hand he eateth it up.

Thus may a Land, which is as a flou∣rishing Field, for the sinnes of those that live in it, be turn'd into a barren Desert, a Wildernesse of Thornes.

Thus Gluttony and Drunkenness, when they abound in a Land, are the Causes, Presages, and Symptoms of Perillous Times.

The seventh Sin. Fantasticalnesse, Vanity and Pride of Apparel.

VVHen Fantasticalnesse, Vanity and Pride of Apparel is a Predomi∣nant sin, it speaks Perillous Times. It pleased God to bestow a singular Honour up∣on man, at his first Creation, in imprint∣ing upon him the Beauty of his own Image. For,† 1.313 God Created man in his own Image, in the Image of God created he him. The Soul of man was indeed the Principal Sub∣ject of this glorious Impression: but yet the Body of man was, by the Wisdome of God,* 1.314 curiously compos'd to such a comelinesse of shap••, as that it might be a fit Cabinet for so inestimable a Jewel, embellisht with so Di∣vine a Portraicture. Then was naked Inno∣cency mans most glorious cloathing. But since the defacement of this Image of God, and the defilement of the Nature of man, miserable man hath been forc't to begge Relief of the other Creatures, for the cover∣ing of the shame of his Nakednesse. But alas vain man! How foolishly does he abuse this second Benefit! How does he bewray the Nakednesse of his Minde by the Appa∣rel of his Body! How vainly does he turne

the covering of his shame into the displaying of his Pride! How shall we now know the ••••ape of a man, or where shall we behold the Comlinesse of his first Composure, when he is now daily ••ransforming himself (Pro∣teus like) into a strange Variety of Fanta∣stick F••s••ious? And how strangely is he be∣witcht with this Vanity, that whereas he should in Reason shape his Apparel to his Body, h•• seemes to go about to shape his Body to his Appar••l! How ridiculous world it be to see a man stick his Body with Peacock•• Plume and Ostrich Feathers, and then Pride himselfe in the pleasing variety of their curious colours! And is it not every whit as absurd and beggarly for a Person of quality to carry a Pedlers Shop about the streets of the City, leading (as it were) his Pride in Triumph, and ma∣king an open show of the spoiles of the silk∣worme? And as if the costlinesse of the matter did contend with the Curiosity of the Fashion, how do the Gallants of the Times lay out their Riches and Revenues for the maintenance of their Pride of Apparel! How do they trample with disdaine upon the Poore of the Countrey, treading them under feet, as they would a Worme into the mire, while they walk like Monsters of Pride, with whole Orchards, Fields, Woods upon their Backs, bearing at once in the costlinesse of their Garb, the revenues of a whole Lordship! Such was the luxuri∣ant

Pride and Gallantry of a Roman Em∣perour† 1.315, who jug'd it a piece of state to weare sumptuous Apparel, and an unwor∣thy basenesse to appear twice in the same suit, though never so rich and splendid. His shooes were embellish't with Pearles and Diamonds; his Seats strew'd with Musk and Amber; his Bed covered with Gold and Silver, and inchac't with the costliest Gemmes, and his Way strew'd with the Powder of Pearles.

But the Female Sex hath ever beene more generally guilty of a strange Excesse in Apparel and Ornaments. How strange is the Vanitie of the Mindes of VVomen, especially of those accounted of the better Rank, in the affectation of Variety of Fashions in their Cloaths and Deckings! Proud women have a* 1.316 VVorld of Orna∣ments, and, * 1.317 A Yeare is spent in their tricking and trimming themselves with them; yea, scarcely will an Age suf∣fice them to runne all the Stages of their still-changing Fashions. The Prophet I∣saiah, being himselfe conversant in the Court, had diligently observ'd the Gallan∣try of the Proud Dames of those dayes, whom he does as faithfully reprove, open∣ing a full Pack of their Toyes and Vanities (the Ensignes of their Pride) which they, it seemes, much pleased themselves in, as

very decent and well-becoming Ornaments. But he declares unto them their sin, and in the Name of the Lord, pronounces the Doome of such proud, self-Idolizing Vani∣ties, as the Daughters of Zion were then become through a strange affectation of multiplicity of Ornaments, and singularity in Carriage and Behaviour. For thus does he deliver his Message to them from the Lord.

* 1.318Moreover the LORD saith, because the Daughters of Zion are haughty, and walk with stretched forth. Necks, and wanton eyes, walking and mincing [or, tripping it neatly* 1.319 * 1.320] as they go, and making a tinkling with their Feet, [as if they walked in Fetters, or had Bells or Rattles ty'd to their Feet* 1.321 † 1.322] Therefore the Lord will smite with a Scab the Crown of the Head of the Daughters of Zion, and the LORD will discover their secret Parts. In that day the Lord will take away the bravery of their tinkling Or∣naments about their Feet, and their Cauls [or Ornaments of Net-work, or Needle-work wrought with Eyes* 1.323 * 1.324] and their round Tires like the Moon. The Chaines [or, sweet Balls, or Boxes of perfuming Ointments, their Gol∣den Boxes of rich Gummes and precious

Balsome* 1.325 † 1.326] and the Brace∣lets and the Mufflers [or thin Veiles, or Head-Ornaments glittering with waving gold, or starry Spangles* 1.327 * 1.328.] The Bonnets, and the Ornaments of the Legges, and the Head∣bands [or Haire-laces, or Neck-laces* 1.329 † 1.330] and the Tablets [or the Boxes of Aromatical Confections for the perfuming of the Breath* 1.331 * 1.332] and the Ear∣rings [or Amulets* 1.333 † 1.334] The Rings and* 1.335 * 1.336 Nose-jewels [or Jewels for the Face] The changable Suits of Ap∣parel, and the Mantles, and the Wimples, [Aprons or embroyder'd Vestures* 1.337 † 1.338] and the Crisping-Pins [or, Cushnets, Purses, Pin-pillows, Needle-Cases* 1.339 * 1.340] The Glasses, and the fine Linnen, and the Hoods, and the Vailes. And it shall come to passe that in∣stead of sweet smell there

shall be Stink; and instead of a Girdle, a Rent; and instead of well-set Haire, Bald∣nesse; and instead of a Stomacher, a Gird∣ing of Sackcloth; and Burning instead of Beauty. Thy men shall fall by the Sword, and thy Mighty in the War. And her Gates shall lament, and mourn, and being desolate, shall sit upon the Ground.

Thus we see Vanity, Fantasticalness and Pride of Apparrel, brings down the Judge∣ments of God upon a Land. For this may God cloath the Land with Confusion, and fill the City with Fears, and stain the Beauty of these proud Gallants with Blood. For this may God scourge the City with the Plague, and chastise the Country with Wars, and lay the whole Land desolate.

How dolefull is the Representation of Gods dreadfull Judgements upon the Land of Ju∣dah, whereby he threatned to punish the Pride of Jerusalem! How may it make the stoutest heart to tremble to see the LORD of Hosts leading up an Army of enraged and implacable Enemies against his own People! To see Destruction in the Van, and Desola∣tion in the Rear of a terrible and (because arm'd with Divine Justice) invincible Ar∣my of Aliens! Behold how the Prophet was affected with the Visionary Representati∣on of it. My Bowels! (says he* 1.341) My Bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound

of the Trumphet, the Alarm of War. De∣struction upon Destruction is cry'd, for the whole Land is spoiled: suddenly are my Tents spoiled, and my Curtains in a Moment. How long shall I see the Standard, and hear the sound of the Trumphet? For my people is foolish, they have not known me, they are sottish Children, and they have none under∣standing: they are wise to do Evil, but to do good they have no knowledge. I beheld the Earth, and lo! it was without form, and void; and the Heavens, and they had no Light. I beheld the Mountains, and loe! they trembled, and all the Hills moved lightly. I beheld, and loe! there was no man, and all the Birds of the Heavens were fled. I beheld, and loe! the fruitfull place was a Wilderness, and all the Cities thereof were broken down at the presence of the LORD, and by his fierce Anger. For thus hath the LORD said, The whole Land shall be desolate; yet will I not make a full End. For this shall the Earth mourn, and the Heaven above be black: because I have spoken it. I have purposed it, I will not repent, neither will turn back from it. The whole City shall flee, for the Noise of the Horse-men and Bow-men, they shall go into Thickets, and climb up upon the Rocks: Every City shall be forsaken, and not a man dwell therein. And when thou art spoiled, what wilt thou do? Though thou clothest thy self with Crim∣son, thou deckest thee with Ornaments of Gold, though thou rentest thy face with Paint∣ing,

in vain shalt thou make thy self fair, thy Lovers will despise thee, they will seek thy life. For I have heard a voice as of a wo∣man in Travell, and the Anguish as of h••r that bringeth forth her first Child, the Voice of the Daughter of Zion; that bewail••th her self, that spreadeth her hands, saying, woe is me now, for my soul is wearied because of Mur∣derers.

O ye proud Gallants, ye fantastick Ladies, how long will ye provoke the Lord by your Pride and Wantonness, to stain your Glory, to strip you of your Ornaments, and to plague the whole Land for your sakes with his sorest Judgements? Hath not the Lord threatned to punish your Pride, and to break those Pillars of Power that sustain your Glory? Hath not the Lord said,† 1.342 After this man∣ner (even as Jeremiah's linnen Girdle was rotted in the earth* 1.343) Will I marre the Pride of Judah, and the great Pride of Jerusa∣lem? You set off your Beauty by these fan∣tastick Ornamens to the eyes of men, but know you not that your Pride in the mean time makes you odious in the sight of God? Know you not that Pride is ever attended with shame, and shall at length be over-taken with Destruction? For, When Pride com∣eth, then cometh Shame† 1.344, and Destruction stayes not long behind; For, Pride goeth before Destruction* 1.345. Have you not read of the Judgement threatned against Israel, Ephraim and Judah for their Pride? The

Pride of Israel (saith the Lord† 1.346) doth tes∣tifie to his fac••, therefore shall Israel and E∣phraim fall in their iniquity: Judah also shall fall with them. O remember when you are decking your selves with your ex∣cellent Ornaments, you are but as it were sticking a Corpse with curious Flowers, which when God gives the Word must be rumbled into the Grave, and turned into Dust. And as for the souls of such Proud Persons, they must be for ever shut up in the flaming Pri∣son of Hell. For if God turned proud An∣gels out of Heaven, certainly he will never suffer proud women to enter in. David would not suffer a Proud person to dwell in his House* 1.347, and surely God will not suffer a Proud Peacock to alight in Heaven. O con∣sider when you are priding your selves in your Beauty and Ornaments, you are pluck∣ing of Judgements down upon the Land. Your Pride makes you the Spots of the Church, the plagues of the City, and the pro∣curers of a thousand Miseries to the whole Nation.

What is it, Ladies, that is the ground of your Pride? Is it the conceit of your Beau∣ty? And Alas! What's Beauty, but a little shining Dust, and that which is the best that many of you can boast of to the world, no better then painted Clay? And yet there is a generation, O how lofty are their eyes, and their eye-lids are lifted up† 1.348 Or is it the rich Apparrel wherewith you set off your

Beauty that foments your Pride? O vaine Minds! Can you be proud of Dust and Clay, and the Excrements of Beasts, or o∣ther more contemptible Creatures? And yet you would be accounted Christians, and some of you (perhaps) would be thought to be forward Professors. But is this think you to live according to the Rule of the Gospel? Can you by these proud Deckings of your Bodies adorn the Doctrine of God your Saviour* 1.349? If your Bodies are in∣deed the Temples of the Holy Ghost, you cannot surely think it acceptable to God that you should adorn them with such foo∣lish and fantastick Ornaments. But per∣haps you think Christ hath taken no care, given no order in the Gospel concerning such matters. But know God in the Gospel hath given command to women professing Christianity, not so much to minde these outward Ornaments, as to take care of beau∣tifying and adorning their souls with inward excellencies. Whose adorning (sayes the Scripture† 1.350) let it not be that outward a∣dorning of plaiting the Hair, and of wearing of Gold, or of putting on of [* 1.351 costly] Ap∣parel: but let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek and quiet spirit, which is in the sight of God of great Price. For after this manner in the old Time, the Holy women also, who trusted in God, adorn∣ed themselves. And sayes the Apostle Peter* 1.352,

* 1.353Instead of knots of Gold and Silver, put on the rare Or∣nament of Humility; For God resisteth the Proud, but giveth grace to the humble: these shall finde Favour, when he comes against the other in Fury. But its much to be feared that you that so much minde these Vanities, do very little regard the Gospel. However as for you that would dis∣daine not to be called and accounted Christians, and think your selves the one∣ly true Protestants, methinks you should blush to see the Folly and Vanity of your Pride, both of Beauty and Apparel, so lively represented to you by the elegant Pen of that Popish Jesuite, with whose Writings it is but too certain, you are, ma∣ny of you, far more familiarly acquainted, then with the Holy Scriptures. You will therefore I hope take Acquaintance of this Passage which speaks fully to this Purpose.

To boast the Beauty of Body, is to have a great defect in the Judgement, which is the Beauty of the Soul. It's verily a desperate Vanity, when a Lady, under the Colour that some scribling Rimer hath given her the Locks of Aurora, the Eyes of Venus, the Port of Juno, the Feet of Thetis, makes her self the Queen of Antioch, and glorifies her self many times with a Beauty meerly imagi∣nary

Queen Stratonica, the Wife of Sel••u∣cus, had not one Haire upon her Head, yet notwithstanding gave six hundred Crowns to a Poet, who had celebrated her in his Verse, and sung that her Haire had the tincture of the Marigold. I know not how this soothing Flatterer meant it, but this Queen became very Proud, which made her so much the more Ridiculous. Although this Beauty were true, it is but white and vermillion skin distended over a Carkasse, which covereth many Or∣dures: it is a Dunghill blanch't with snow, an Idol of Fooles, a Flower of the Field, which hath (as it were) for Horizon the instant of its Birth. We may well give it the Epitaph of the Rose;

* 1.354Here lies the Rose in one day come From the first Blos∣some to a Tomb.

A much more notorious Folly it also is, to boast and brave it in Apparel, which are Plaisters of the Scars of sinne, to wit, Naked∣nesse; borrowed Feathers from all kinde of Birds, unpunished Thefts, Witnesses of our Poverty, which causeth us to beg the As∣sistance of all creatures to cover our shame. What an indignity is it to be desirous to brave it above our State, Quality or Port, and to arrive at this Height often times to bear the Fat and Marrow of the Poor in the Plaits of Garments? Nay these many Rapines are not sufficient to entertain this enraged

Prodigality. Debts must grow which can∣not be discharged. Silk must be dragg'd at your Heeles, and a Serjeant ready behinde you; to shew Gold, and hide Misery and Sinne; to adorne a Body, as if it were a Temple of Egypt, with all possible splendor, and to Lodge within it the Soul of a Rat. What Infamy is it to behold in a Banquet a Ro∣man Lady, called Lollia Paulina,* 1.355 carry a∣bout her in Chaines, Carcanets, and preci∣ous Stones, a Million of Gold, and her Fa∣ther who had dispoyl'd all the Roman Pro∣vinces to cloath this onely daughter, drink afterwards Poyson, overwhelm'd in the De∣spaire of his own affaires? Is not the Cham∣let coat of the greatest of all our Kings† 1.356, of power to confound all Courtiers of both Sexes, who having nothing worthy of Praise in them, would dignifie themselves with Apparel, shewing they have like a Peacock a little Head, little Brain, Beautiful Feathers, and a long Tail?

Its doubtlesse a great shame, and gives occasion to our Adversaries to cast Re∣proach upon Religion, when so much Pride, Vanity and Fantasticalnesse shall be seen in a Land professing true Christianity, in a City honour'd above all the Cities under the Cope of Heaven, with the pure and power∣ful preaching of the Gospel. When the Maid shall vye with her Mistresse, and the Chil∣dren shall be drest like Puppets, and the Church shall become a Shop of Vanities,

is it not time for God to remove his Golden Candlestick, may he not justly for the punishment of our Pride, deprive us of his Gospel?

Is it not a shame, and should it not be a grief of heart to all those that truely fear God, to behold such Idols of Vanitie set up in the Congregations of Christians? Rich Apparel, and conceit of her own Beauty, is the Proud womans Devotion. Hence she comes into the Church, as upon a Stage, not to seek God, but to shew her self. There she feeds her Eyes, but not her Eares; and while she sacrifices to her pride, draws others to sacrifice to their Lusts, who* 1.357 commit Adultery with her, in the open Congregation. Thus she is her own Idol, and the wanton's Stews, set up in Gods Temple. She brings her self thither as a Feast for wanton Eyes, not consider∣ing that she shall be shortly brought thither as a Feast for Wormes.

Is it not a fearful sin and shame, that in a Christian Common-wealth, Christ should go naked in his poore Members, when ma∣ny shall yearly sacrifice hundreds and thou∣sands to their Pride in Apparel? shall Gal∣lants flaunt it in the streets in their silk•• and Sattin, in Silver and Gold, while poore Families of Christians are ready to perish for want of necessary relief? May not the Lord Jesus justly draw back his golden Scepter, and unsheath his glittering sword,

and cut off the Proud that will not pity his Poor, nor abate one Inch of their foo∣lish vanities, to raise Relief for such di∣stressed Christians.

Is it not time for the Christian Magistrate By the force of some good Law, to give a check to this luxuriant Vanity, lest it should at length strengthen it self to an unbridled Excess, not only to prevent the Ruine of ma∣ny Families, but also the Judgement of God upon the whole Land? If this redresse be too long neglected, may not the Dis••a e become incurable. Behold a sad and strange Example hereof.

At the end of the second Carthaginian Warre, and upon the victory obtain'd a∣gainst Philip, King of Macedon, Luxury began to lift up its head in Rome, and to outbrave opposition by its daring Insolence. For (as Valerius reports) the Women as∣sembled themselves in an audacious Ryot, beset the house of the Bruti, because they understood they were resolv'd to stand up for the Oppian Law; which the women de∣sired to be abrogated. For by this Law they were not sufferd to wear any cloaths of Divers Colours, not to exceed half an Ounce in any Adornments of Gold, nor to use any Coach or Chariot within a Mile of the City, unlesse to carry them to the Sa∣crifices upon the Solemn Dayes of Divine Service. And so farre did they prevaile by this insolent carriage, that the Law, which

without Interruption had continued in Force full twenty years, was hereupon pre∣sently abolish't.

* 1.358For (sayes he, ad∣ding the reason of this Concession) the men of that Age could not foresee to what Vanitie of Fashions that liberty granted to the obsti∣nate D••sires of so un∣w••nted a concourse, would by them be a∣bus'd, or to what more desperate Designes such an un∣bridled Insolence, overmastring the strength of Laws, might carry them: But could they but have seen the vanity and Fantasticalness of Womens Mindes, whose Fancies are continu∣ally at work for the Invention of new Fa∣shions, every day exceeding another in cost∣linesse and curiosity, they would certainly have oppos'd such a luxuriant Vanity at its first entrance, and never have suffer'd it with such an impetuous Violence to have rusht into the City.

But now is it not a farre greater sin and shame, for those that are called by the Gos∣pel, to the Profession of true Religion and godlinesse, who ought thence forth* 1.359 not to walk as the other Gentiles walk, in the Va∣nity of their Minde, to exceed Heathens

in this foolish vanity and affectation of no∣velty and change of Fashions in Apparel and Ornaments? And yet how difficult a thing is it, Ladies, more Honourable if you were but more humble, to reclaime you, by the sharpest Reproofs, the most serious Admonitions, from these co••••ly vanities? Will you hear a Pagan Philosopher teaching a Lesson of modesty to women, with great∣er successe (I speak it to your shame) then the Preachers of the Gospel dothe same Doctrine amongst Christians.

* 1.360Pythagoras, in∣structing the Croto∣nians to the exercise of Vertue (in the Dayes of Dionysius the Sicilian Tyrant) did principally presse upon them all, Fruga∣lity; holding forth that the true O••na∣ments of Honourable Women, were not those of cloathing, but that of chastity; and so far prevail'd he by his daily discourses, that the honour∣able women laid aside their Gold-embroy∣der'd Garments, and other Ornaments of their Dignity, as the Instruments of Lu∣xury.

But (alas!) it is to be feared the Sword must be drawn for the letting out of Eng∣lands

proud Blood, before ever the Land will be h••aled of this distemper. For ne∣ver were Times harder, never was Tra∣ding (the Key of Englands Treasure) deader, and yet never did people of all sorts more brave it in Gallantry and Costlinesse of ap∣parel and Ornaments. Its not easily ima∣ginable how many thousands, yea, Millions of money are yearly wasted by the proud Da••es, the fantastick Fashionists of this Nation. And yet is the shameful and who∣rish Nakednesse of many proud and wanton women as provoking a sin, as is their costly cloathing and infinity of Fashions. Yea, as if the letting open the Doors and Windows of the shops were not enough to proclaim their Immode••••ies, and call in Customers to drink of their stollen waters, how do they shamefully hang forth their signes, as it were, on painted Posts, their Love-spots (or rather Lust-spots) on their painted whorish Faces! How are many arriv'd at such an intolerable height of impudency, that they are not asham'd to proclaime their Immodesties by setting as many Spots in their Faces, as they have received Blots to their Honour, till their Faces are almost cover'd with these Badges of their Infamy! O degenerate Gen∣try! O ignoble Nobility! How foolish are you become in these fantastical Fashi∣ons! How weak, how wicked are you to pride your selves in such ridiculous Vanities, and to account these signes of your baseness,

••o be Badges of your Honour! Are you so stupid and senslesse as not to observe that ••od hath been tumbling down the great∣nesse of the world, staining the Pride of ••an, and rolling his glory in the Dust? And will you by your Pride and Vanity pluck down greater Judgements on the Land, and plunge your selves into ever∣lasting miseries? Surely these Badges of your Pride, are but the Presages of your Punishment. Tertullian calls painted women* 1.361 the Dev••ls Chamber-maids or Waiting-women. But then surely those who prosti∣tute their painted Beauties to these wanton Blacks are the chiefest Ladies in the King∣dome of Lucifer. And his Pride, you know, cost him a flaming fall; 'twas the fore-runner of his Destruction. What then shall become of those of his Houshold? Surely these painted, plaister'd, spotted Va∣nities, will end their dayes in Vexation. How justly may God punish their shame∣l sse Pride (as he hath do••e many) with shameful Poverty on earth, and their wanton Pleasures with woful Paines in Hell! Sure∣ly these Luxuriancies in lustful Vanities pro∣voke God to plague the Land with dreadful Judgements, and so speak these dayes where∣in they abound to be perillous Times.

Thus we have seen what sins do, in a special Manner provoke the Lord to wrath, and sollicit vengeance against such a sinning People. Surely where these seven Abomi∣nations

are found, especially where they are predominant, they presage sore Plagues, fore-run heavy Judgements on such a place or People. For, shall not the Lord visit for these things, and shall not his soul be aveng'd on such a People as this, that pro∣voke him to Anger with so many fearfull Abominations? Surely God may justly poure out all the† 1.362 seven Vials of his flaming wrath upon such a sinful Nation. These ••ins therefore must needs be sad Symptomes of Perillous Times.

Come we now to consider in what Cases these sinnes are thus Symptoma∣ticall.

The second Enquiry. In what Cases the foremention'd Sins are Symptomes of Perillous Times.

ADAM in Innocency liv'd in* 1.363 EDEN, a Place prepar'd by God himselfe, to be the Mother of Plenty, the Nurse of Pleasure, and Queen Regent of Divine Delight. Happy man, had he not by the Losse of his Innocence (the Palladium of Paradise) lost his Happinesse! Yea, the World was an Universal Paradise (where∣of

Eden was the Eye, the Beauty of its Beautie••) till sin committed a Rape upon its Virgin Purity, and cast a defilement upon its Primitive Glory. Then did its flowring Beauties fade in its Face, and stinging M••series sprang up apace in its Bosome. Thus did the world, once a Garden of Delights, become a Wildernesse of ••hornes; before a Palace Royal of pure unmixed Pleasures, now a bloody Stage of sufferings and sor∣rows. Thus is sinne the procuring cause of all Miseries, and so the too certain Prog∣nostick of Perill••us Times. Was it not for s nne, how should England be as Eden, the Garden of God, crown'd with the smiles of Heaven, and cloath'd with the Virgin-Mantle of Peace, and endow'd with the choicest Blessings on Earth, and so admir'd by all its Sister Islands, its Neighbour Na∣tions for Beauty, Riches, and Renown. But sin it is which spreads a black cloud upon it's Glories, which threatens the Thunder of some dreadful Judgements. The sinnes of England are many, and what can we ex∣pect, but that the sufferings of England should be great?

The sins of men are wont to draw downe the Judgements of God, and so they are the Symptomes of Perillous Times to the People of God, especially in such Cases as these that follow.

The first Case. The Commonness of Sinne.

[unspec 1] WHen grosse Sinnes are commonly committed, the Times must needs be Perillous. When Lying, Swearing, Sabbath-breaking, Stealing, Cheating, De∣ceiving, Cruelty, Oppression, Drunkennesse, Adultery, and all manner of Uncleannesse does abound, the Dayes are evil and full of Danger. These sins are as so many Cords to pluck down Judgements upon the Heads of such a People. Thus did sinne abound in the Old World before God de∣stroy'd all Flesh with the Flood. For its said† 1.364, The Earth was corrupt before Go••, and the Earth was filled with Violence. And God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the Earth. And God said unto Noah, The end of all flesh is come be∣fore me, for the Earth is filled with Violence through them; and behold I will destroy them with the Earth.

The Scriptures do abound with comminati∣ons of Judgement against that People, that Land, wherein such Abominations do abound. Take notice of some of them, and Oh that you would sadly lay them to heart!

* 1.365Behold (sayes the Lord to the men of Judah, and the inhabitants of Jerusalem) ye trust in lying words that cannot profit. Will ye steale, murder, and commit Adul∣tery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom ye know not [i. e. maintaine diversities of Religion amongst you] and come and stand before me in this House, which is called by my Name, and say, we are deliver'd to do all these abominations? [q. d. This is the Liberty, for which we adventur'd our Lives, in the High-Places of the Field.] Is this House which is called by my Name become a Den of Robbers in your Eyes? [q. d. Is this the fruit of your Victories, and the glorious Deliverances whereof you speak, to cast contempt upon my House, Worship, and Ordinances?] Behold even I have seen it, saith the LORD: But go ye now unto my Place which was in Shiloh, where I set my Name at the first, and see what I did to it for the Wickednesse of my People Israel. And now because ye have done all these works, saith the LORD, and I spake unto you, rising up early, and speak∣ing, but ye heard not; and I called you, but ye answered not: Therefore will I do unto this House which is called by my Name, wherein ye trust, and unto the place which I gave to you, and to your Fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your Bre∣thren,

even the whole seed of Ephraim. Therefore [sayes the LORD to the Pro∣phet] Pray not thou for this People, nei∣ther lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee.

Thus multiply'd sinnes do at length bring down upon a sinful, stubborn and rebelli∣ous People, manifold miseries, and remedi∣lesse extremities.

Thus does the Lord proclaime Warre a∣gainst his People Israel, by the Prophet Hosea, for their manifold Provocations.† 1.366 Hear the Word of the Lord ye children of Israel, for the LORD hath a controversie with the Inhabitants of the Land, because there is no Truth, nor Mercy, nor Knowledg of God in the Land. By Swearing, and Lying, and Killing, and Stealing, and com∣mitting Adultery, they break out, and Blood toucheth Blood. Therefore shall the Land mourne, and every one that dwelleth there∣in shall languish, with the Beasts of the Field, and with the Fowles of Heaven, yea the Fishes of the Sea also shall be taken away.

Thus the Commonnesse of sinne is the Ground of Gods entring a Controversie a∣gainst a Land. Thus the Land of Israel was become a sink of sinne, before God emp∣ty'd out upon it his Vials of Wrath. And so does our English Prophet* 1.367 Gildas shew us how England was overspread with sins,

Adultery, Drunkennesse, Oppression, &c. before it was overwhelm'd with Judge∣ments.

When men flie far from God in the com∣mission of all sorts of sinnes, then does God come near to them in the Execution of his sorest Judgements. Such was the carriage of the Rebellious Jews towards God, and thus did the Righteous God deale with his People the Jews. I will come near to you (sayes the LORD to them† 1.368) to Judge∣ment, and I will be a swift witnesse against the Sorcerers, and against the Adulterers, and against false Swearers, and against those that oppresse the Hireling in his Wages, the Widow and the Fatherlesse, and that turn aside the stranger from his Right, and fear not me, saith the LORD of Hosts.

Its sin thus abounding, which changes the Countenance and Constitution of the Times, whence of sound and good, they become distemper'd and evil. Hence is it that the smiling Face of Time is alter'd and beholds us with a languishing Look. Hence it is that the most fruitful Seasons are pu∣nisht with a barren womb. Hence it is that the most joyful Dayes, which almost con∣tinually appear'd in Festival Garments, come forth drooping in a mourning Dress, hanging down the Head both for shame and sorrow. Much to this purpose does the Father speak, as it were with a sigh to his Children, his Auditors, in his Sermon upon the the Fa∣mine and Drought* 1.369.

* 1.370Behold (sayes he) how our abounding sinnes, our multiply'd Abominations, have chang'd the Temper of the Times strip∣ing them naked (as it were) of their proper natures, and have drawn strange lineaments upon the Face of the Seasons, altering the very Native tem∣perament and fixt constitution thereof. 'Tis indeed nothing but sin that furrowes the beautiful Face of Time with the frownes and wrinkles of affliction and sorrow. 'Tis sinne which often alters the Seasons, chan∣ging Summer into Winter, Calms into storms, the Summer of Peace, Plenty, Prosperity, into the Winter of Affliction, Scarcity and Warre. When sinne thus casts its Spawne into the Waters of Time, it produces a numerous off-spring of sufferings and sor∣rows, Miseries and Calamities to the Chil∣dren of men.

The second Case. The Generality of Offendours.

[unspec 2] WHen all sorts of men transgresse, both Great and Small, Rich and

Poore, Princes and People, Noble and Ob∣scure, the Times must needs be perillous. Thus before God brought the Flood upon the World,† 1.371 all Flesh had corrupted ••his way upon the Earth. Thus not onely were the Common People of Israel* 1.372 Ignorant, and Profane, but their† 1.373 Princes were re∣bellious and companions of Thieves, and then the LORD comes forth to* 1.374 execute Judge∣ment on his Adversaries, and to avenge himself on his enemies.

The Prophet Jeremy knowing that un∣lesse the righteous stand in the Gap, the Judgements of God would soon break out upon a Rebellious People, having in the Name of the Lord, call'd upon others to run to and fro to seek such out, he himself runs from one sort of men to another to find them, but when he finds none, he denounces the Judgements of God against a people so Generally corrupt and wicked. Behold here∣in the justice and goodnesse of God, with the complaint and carriage of the Prophet. For sayes the Lord† 1.375,

Run ye to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can finde a man, if there be any that executeth Judge∣ment, that seeketh the truth, and I will pardon it. And though they say, the LORD liveth, surely they swear falsely. O LORD are not thine eyes upon the Truth? Thou hast stricken them, but they have not

grieved; thou hast consumed them, but they have refused to receive Correction: they have made their Faces harder then a Rock; hey have refused to returne. Therefore I said, Sur••ly these are poore, they are foolish: for they know not the way of the LORD, nor the Judgement of their God. I will get me unto the Great men, and will sp••a•• un∣to them; for they have known the way of the LORD, and the Judgement of their God: but these have altogether broken the Yoke, and burst the Bonds. Wherefore a Lion out of the Forrest shall slay them, and a Wolfe of the Evenings shall spoile them, a Leopard shall watch over their Cities: Every one that goeth out thence shall be torn in pieces: because their Transgressions are many, and their Backslidings are increased.

So likewise does the Lord by the Pro∣phet Ezekiel complaine of the Corruption of the Priests, Princes, Prophets, and People of Judah and Jerusalem, for which he se∣verely punisht them in the fiercenesse of his Wrath and fiery Indignation. Sonne of man (saith the LORD* 1.376) say unto her, Thou art the Land that is not cleansed, nor rained upon in the Day of indignati∣on. There is a conspiracy of her Prophets in the midst thereof, like a roaring Lion ravening the prey: they have devoured souls: They have taken the treasure and precious things: they have made her many Widows in the midst thereof. Her Priests

have violated my Law, and have profaned my holy Things: they have put no difference between the Holy and Profane, neither have they shew'd difference between the uncleane and the cleane, and have hid their eyes from my Sabbaths, and I am profaned among them. Her Princes in the midst thereof are like Wolves ravening the prey, to shed Blood, and to destroy soules, to get disho∣nest Gain. And her Prophets have daubed them with untemper'd Mortar, seeing Va∣nity, and Divining Lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken. The People of the Land have used Oppression, and exercised Rob∣bery, and have vexed the Poore and Needy: yea, they have oppressed the Stranger wrong∣fully. And I sought for a man among them that should make up the Hedge, and stand in the Gap before me for the Land that I should not destroy it: but I found none. Therefore have I poured out mine Indigna∣tion upon them, I have consumed them with the Fire of my Wrath; their own way have I recompenced upon their heads, saith the Lord GOD. Thus we see the Generall Corruption of the Inhabitants, may soone bring upon the whole Land, an utter and inevitable Destruction. It's as easie with God to cut down Cedars, as to stock up Shrubs; yea, if the Fire of his wrath be once kindled, 'twill easily, suddenly, irre∣sistibly consume the whole† 1.377 Forrest of

People, both small and great. If some Branches of the great Tree of a Kingdom or Nation be barren, or bear evil Fruit, God may in mercy prune it, with some smaller Judgements, to make it the more fruitful; but if both the Body and Boughs be corrupt and rotten, God may justly destroy it, both Root and Branch.

The third Case. Obstinacy and Impudency in Sinning.

[unspec 3] VVHen Sinners are obstinate and shamelesse in sinning, the Dayes are evil, the Times are perillous. Such was the state of the People of Israel, be∣fore their utter Destruction. Moreover (saith the Lord to the Prophet Jeremy† 1.378) thou shalt say unto them, Thus saith the LORD, shall they fall, and not arise, shall he turn away and not return? [q. d. If men do fall, will they lie still, and not rise a∣gain? If a man be gone out of the Way, when he perceives it, will he proceed, and not rather turn back again?]

* 1.379Why then is this Peo∣ple of Jerusalem slid∣den back, by a per∣petual Back-sliding?

[Or, why is this Peo∣ple of Jerusalem, this my People, become refractory and Re∣bellious, and have turned away from me with such a stub∣born and obstinate, impudent and pertinacious Aversion, so stout and stiff-necked a Rebellion?] They hold fast deceit, they refuse to re∣turn. I hearkened and heard, but they spake not aright: no man repented him of his wic∣kednesse, saying, what have I done? Eve∣ry one turned to his course, as the Horse rusheth into the Battel.

And further, saith the LORD† 1.385, Were they ashamed when they had committed A∣bomination? Nay, they were not at all ashamed, neither could they blush. And what follows? Therefore shall they fall a∣mong them that fall, in the Time of their Visitation they shall be cast down, saith the LORD. I will surely consume them, saith the LORD; there shall be no Grapes on the Vine, nor Figs on the Fig-tree, and the Leaf shall fade, and the Things that I have gi∣ven them shall passe away from them. Why do we sit still? Assemble your selves and let us enter into the defenced Cities, and let us be silent there: for the LORD our God hath put us to silence, and given us wa∣ter of Gall to drink, because we have sinned

against the LORD. We looked for Peace, but no Good came; and for a time of health [or, healing* 1.386] and behold trou∣ble.* 1.387 The snorting of his Horses [sc. of the Chaldean Army] was heard from Dan: the whole Land trembled at the sound of the neigh∣ing of his strong ones; for they are come, and have devoured the Land, and all that is in the City, and those that dwell there∣in.

Thus when men will not forbear sinning, God will not spare them in punishing; when they will not be reclaim'd from their Wickednesse, they shall be consum'd by his just Judgements. When the Preaching of the Word, by the Prophets and Ministers of the Lord, will not prevaile with men to forsake their sins, and seriously to engage in the service of God, then Punishment is at hand, and the sword of the Lord is rea∣dy drawn to cut off such an obstinate and rebellious people.

Thus its said† 1.388, The LORD testified a∣gainst Israel, and against Judah, by all the Prophets, and by all the Seers, saying, Turne ye from your evil wayes, and keep my Commandments, and my Statutes, according to all the Law which I command∣ed your Fathers, and which I sent to you by my servants the Prophets. Notwith∣standing they would not heare, but hardened their necks, like to the neck of their Fathers, that did not believe in the LORD their

God. And they rejected his Statutes, and his Covenant that he made with their Fathers, and his Testimonies which he testified against them, and they followed vanity, and became vain, and went after the Heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. And they left all the Commandments of the LORD their God, and made them molten Images, even two Calves, and made a Grove, and worshipped all the Host of Heaven, and served Baal. And they caused their Sons and their Daugh∣ters to pass thorough the Fire, and used Di∣vination and Enchantments, and sold them∣selves to do evil in the sight of the LORD, to provoke him to Anger. Therefore the LORD was very angry with Israel, and removed th••m out of his sight, there was none left but the Tribe of Judah onely. Also Judah kept not the Commmandments of the LORD their God, but walked in the Sta∣tutes of Israel which they made. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.

Thus the multipli'd Abominations of a pertinaciously wicked People, provokes the Lord to an utter extirpation of them out of the Land. Justly may the Lord give their Land to Strangers, who are con∣tinually provoking the eyes of his glory by their sins.

Custome in sinning takes away the Con∣science of sinne: and so do men confirme themselves in their evil wayes, and (with Pharaoh) harden their hearts to their own Destruction. For, sayes the LORD by the Prophet* 1.389, Can the Ethiopian change his skinne, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Therefore will I scatter them as the stubble that passeth away by the winde of the Wildernesse.

How severely will the Lord deal with stub∣borne sinners, that wilfully walk in their own wicked wayes! Take heed therefore lest there should be among you (saith the LORD to his people Israel† 1.390) a root that beareth Gall and wormwood, and it come to passe when he heareth the words of this Curse, that he blesse himself in his heart, saying, I shall have peace, though I walk in the im∣agination [or, stubbornnesse* 1.391] of mine Heart, to adde Drunkennesse to Thirst: The LORD will not spare him, but then th•• Anger of the LORD, and his Jealousie shall smoke against that man, and all the Curses that are written in this Book shall lie upon him, and the LORD shall blot out his Name from under Heaven. If then multitudes of People shall be thus obstinate in their e∣vil wayes, is it not enough to bring down the most dreadful judgements of God upon the whole Nation?

So the Prophet Hosea, having repro∣ved

the People of Israel for their multi∣pli'd Abominations, does thus represent their Refractorinesse, and prophecy their Ruine; yet (saith he† 1.392) let no man strive or reprove another: [q. d. let not men contend with them any longer with the Words of Reproof, for God himself is now coming to plead his Cause against them with the Sword of Justice:] For this Peo∣ple are as they that strive with the Priest. [Opposition of Ministers, as it proceeds from obstinacy in sinne, so does it prog∣nosticate Destruction from God. For] Therefore shalt thou fall in the Day, and the [false] Prophet also shall fall with thee in the Night, and I will [cut off* 1.393 or] destroy thy Mother, [the whole Kingdom,* 1.394 or the body of the Nation.]

And when Impudency is joyn'd with obstinacy, it aggravates the sin, and more strongly sollicits the Justice of God to the speedy execution of Judgement upon such sinners. For this does the Lord complain of the People of Judah, and threatens a confounding Judgement.† 1.395 Thou hadst a Whores Fore-head, thou refusedst to be a∣shamed.* 1.396 I spake unto thee in thy Pro∣sperity, but thou said'st, I will not hear: this hath been thy manner from thy youth, that thou obeyest not my Voice. The Winde shall eat up all thy Pastours, and thy Lovers shall go into Captivity; Surely then shalt thou be ashamed and confounded for

all thy Wickedness. But this sin is yet ca∣pable of a higher aggravation; when men are so farre from being asham'd of their sin, that they glory in their shame, and boast themselves in their Impieties, as the Thief in his cunning craftinesse to deceive; and the Drunkard in his† 1.397 strength to poure in strong Drink, and bear it without distemper; and the impious Politician in the success∣fulnesse of his wicked Designes. But we know that the Judgement of God is just a∣gainst those that do such things; and that their* 1.398 end is Destruction, whose glory is in their shame.

The fourth Case. Remisseness of Magistrates and Officers in Punishing Offendors.

[unspec 4] VVHen there is little or no Care taken for the Punishment of such pre∣vailing Impieties, by those that are intrust∣ed with Authority and Power for this Pur∣pose, they must needs be evil and perillous Times. When the Magistrate, who is by his Office,† 1.399 the Minister of God, a Re∣venger to execute wrath upon him that doth evil, shall bear the Sword in vaine, and not

draw it out for the execution of Judgement, in the Punishment of sin and vice. When the sins of Israel were multipli'd, how oft doth God complain of the Defect of Ju∣stice in the Execution of Judgement! how oft is this mention'd in that one Charge which is drawn up by the Prophet Isaiah against them* 1.400! None (saith he† 1.401) calleth for Justice* 1.402; and there is no judgement in their goings. And again† 1.403, Judgement is farr from us, neither doth justice overtake us [to vindicate us from the violence of our Oppressors, and deliver us from the in∣juries of the wicked: as it follows]* 1.404 We look for Judgement, but there is none, for salvation, but it is far from us. And again,† 1.405 Judgement is turned away backward, and Justice standeth afar off:* 1.406 And the LORD saw it, and it displeased him that there was no judgement. So God himself takes his Sword of Justice, and comes forth for the Execution of Judgement, upon these un∣just Judges, and this perverse and wicked People† 1.407. So also the Prophet Jeremy de∣clares, that it was because there was not a∣ny man that did execute Judgement* 1.408, that the wrath of God was kindled against the wicked Jewes, to their utter destruction. Whereas, on the other side, when the Israelites had provoked God to Anger with their Inventions, and the Plague brake in upon them, insomuch as there died, in one Day, three and twenty thousand† 1.409, Phineas

stood up, and executed judgement (in slaying Zimri, and Cozbi, in the very act of un∣cleannesse) and so the Plague was stay'd. And that was counted to him for Righte∣ousnesse, unto all Generations, for evermore* 1.410. And therefore does the Lord, by the Pro∣phet call the Judges & Magistrates of Judah, to the Execution of Judgement upon evil Doers in the Land, for the Prevention of their utter Ruine and Destruction, which was now ready to come upon them for their abounding sins, and unpunish't Pro∣vocations. And (sayes the LORD to the Prophet† 1.411) touching the House of the King of Judah, say, Heare ye the Word of the LORD. O House of David, Thus saith the LORD, Execute Judgement in the morning, [which was the Time of the Convention of their judiciall Assemblies; when also the People were wont to repaire for Ju∣stice to the Places of Judicature* 1.412: Do it also (as the phrase may import† 1.413) Season∣ably, Speedily, Constantly:] and deliver him that is spoiled, out of the hand of the Oppressor, lest my Fury go out like Fire, and burne that none can quench it, because of the Evil of your Doings. For,* 1.414 I will punish you according to the Fruit of your Doings, saith the LORD.

Certainly when all manner of sinne and wickednesse abounds, and yet Law, Justice, and Judgement is not executed in a Land, its a sad Symptome of some sore approach∣ing

Judgement, if not of the utter Destru∣ction of that Nation. So the Prophet Hab∣bakkuk complaines,† 1.415 the Law is slacked, and Judgement doth never go forth; where∣upon follows a terrible commination of a dreadful Judgement, whereof the cruel Chal∣deans should be the bloody Executioners, to whom the Kings and Princes of Ju∣dah should become miserable Cap∣tives* 1.416.

Now when Iniquity thus abounds, and Judgement is not executed, in the punish∣ment of those Persons that are found guilty of such Enormities, this makes these sinnes to become National sinnes, which provoke the Lord to scourge the whole Land with National judgements, as the Plague, Famine, or War. Surely, When sin reignes without Restraint, Judgement must be expected without Relief.

But the Case is yet worse, and the Provocation higher, when Magistrates and Rulers that ought not to be a terrour to good works, but to the Evil† 1.417, do tolerate the Evil, and become a Terror to the Good. That Nation is sure ripe for destruction, when such bitter and cursed fruits grow upon the top-most Branches of the tallest Trees in the Land. So likewise when those that should punish sinne in others, are themselves guilty of those sins which do deserve the sharpest Punishment. When those that are intrusted with power for the

execution of Justice upon Swearers, Drun∣kards, Adulterers, Sabbath-breakers, and such like are themselves guilty of these fearful sins, and God-provoking Abomina∣tions. This speaks the state of such a Peo∣ple to be desperate, the disease of such a Nation to be deadly. When there is Poi∣son in the Plaister, and the Physician him∣self hath the Plague upon him, what hope of cure can there be for the Patient. If those that should be the Healers of the Nation, do wound it by their transgressions, what can be expected but a sudden and in∣evitable Destruction? Certainly corrupt Ma∣gistrates, and Ministers of Justice, are the Lands sharpest Scourges, and the chief pro∣curers of its sorest Judgements.

The fifth Case. Incorrigiblenesse and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.418.

[unspec 5] VVHen men are not amended by Cor∣rections, but grow worse and worse under all the Dispensations of Divine Providence, it's a sure and sad Symptome of perillous Times, a clear and undeniable evidence that the last dayes are come up∣on us, and the Evil of them hath overtaken

us. For the Apostle fore-warning us that in the last Dayes perillous Times shall come, tells us, that in those Dayes,† 1.419 Evil men and Seducers shall wax worse and worse, de∣ceiving, and being deceived. It's a sad signe that judgement is at hand, and De∣struction is at the Doore, when men grow worse and worse under all the meanes of making them bett••r. When they are not reclaim'd by Judgements, reduc'd by bene∣fits, reform'd by all the meanes of grace and Salvation. Surely Incorrigiblenesse un∣der judgements, and customary continuance in Sin, and a continual progresse in impie∣ty from one degree to another, notwith∣standing all the meanes and mercies vouch∣saft for their amendment, is a Fore-runner of their inevitable ruine. If the Tree be prun'd, and digg'd about, and dung'd, and water'd, and yet notwithstanding all this cost and paines, after long waiting, does not onely bring forth no good Fruit, but much evil, and every yeare worse and worse, it shall certainly be cut down that it no longer cumber the ground* 1.420. If when the Lord might justly expect good Grapes from his Vineyard, it bring forth nothing but wilde Grapes, and these every Vintage worse and worse, its just with him to pluck up the Fence thereof, and lay it wast† 1.421.

God is wont by his Word, his Rod, and his Sword to proceed against sinners. By his Word, he calls them to repentance; but if

they will not be reclaim'd by that, with his Rod he chastises them for sin, he exerci∣ses them with several Afflictions; if they will not hereby be amended, he is ready with the Sword of his Justice to cut them off, in the execution of his Judgements. So by the neglect and non-improvement of the two former, a sinning People come to experiment the severity of the last and sorest of these dispensations. Thus does the Lord complain of Judah,* 1.422 She obeyed not the Voice, she received not Correction; and so hereby she provoked the wrath of God to her own Ruine and De∣struction.

When men do commonly cast contempt upon the Word and Ordinances of God, and are generally unprofitable under the meanes of grace, its just with God to give them up to Blindnesse of Minde, and hard∣nesse of Heart, and then according to the ordinary Methods of his Justice, to second these Spiritual Judgements with a Tempo∣ral Destruction, and so for the Ʋnpro∣fitablenesse of the People, to lay the Land desolate.

Of this Import is that dreadful commissi∣on, which the Lord gave unto the Pro∣phet Isaiah, concerning the People of Israel. Go (sayes He to him† 1.423) and tell this People, hear ye indeed, but under∣stand not; and see ye indeed, but perceive not. Make the heart of this People fat,

and make their eares heavy, and shut their Eyes: lest they see with their eyes, and hear with their Eares, and understand with their Heart, and convert and be healed. Then said I, Lord, how long? And he answered Untill the Cities be wasted without Inhabi∣tant, and the Houses without man, and the Land be utterly desolate, and the LORD have removed men far away, and there be a great forsaking in the midst of the Land.

Of the very same import is the Crimi∣natory Complaint, and Prophetick Comminati∣on of the Prophet Jeremy against the men of Judah, and the Inhabitants of Jerusa∣lem, in the Name of the Lord. This thing commanded I them (saith the LORD* 1.424 concerning their Fathers, whom he had brought out of the Land of Egypt) say∣ing, Obey my voice and I will be your God, and ye shall be my People: and walk ye in all the wayes that I have com∣manded you, that it may be well unto you. But they hearkened not, nor inclined their Eare, but walked in the Counsels, and in the Imagination [or, stubbornnesse] of their evil Heart, and went backward, and not forward. [Thus they became worse by the meanes used to make them better.] Since the Day that your Fathers came forth out of the Land of Egypt unto this Day, I have even sent unto you all my ser∣vants the Prophets, daily rising up early,

and sending them. Yet they hearkened not unto me, nor inclined their eare, but har∣dened their Neck; they did worse then their Fathers. Therefore thou shalt speake all these words unto them, but they will not hearken to thee: Thou shalt also call unto them, but they will not answer thee: But thou shalt say unto them, this is a Nation that obeyeth not the Voice of the LORD their God, nor receiveth Correction: Truth is perished and is cut off from their Mouth. Cut off thine Hair, O Jerusalem, and cast it away, and take up a Lamentation on high Places; for the LORD hath rejected and forsa∣ken the Generation of his Wrath. And what follows?† 1.425 Then will I cause to cease from the Cities of Judah, and from the streets of Jerusalem, the Voice of Mirth, and the Voice of Gladnesse, the Voice of the Bride-groome, and the Voice of the Bride: for the Land shall be desolate.

But yet before the Lord proceeds to the utter Destruction of a People, he is wont to try them by lesser Judgements, lighter Afflictions, whether they will return to Him by Repentance or no. These lesser Judgements are his Warning peeces, which he shoots off, to see whether they will make their Peace with him before he levels against them his Battering Ordnance, and dischar∣ges upon them his Murdering Cannons, his dreadfull destroying Judgements. Lighter

Afflictions therefore are to be improved for the Prevention of heavier Judgements. For,* 1.426Corrections for sin are Instructions to Righteousness.

But now when men are Incorrigible un∣der Gods Corrections, these are but the Fore-runners of their utter Destruction. For this doth the Lord complain of his People, the Jews;* 1.427 In vain have I smitten your Chil∣dren; they received no Correction. And saith the Prophet,† 1.428 Thou hast stricken them, but they have not grieved, thou hast con∣sumed them, but they have refused to re∣ceive Correction: They have made their faces harder then a Rock, they have refused to return. And, Oh! how terrible are the Punishments of this Stubbornness in sin, how dreadfull the Judgements ordained for this Inc••rrigibleness under Correction! The peo∣ple (saith the Prophet Isaiah* 1.429) turneth not unto him that smiteth them, neither do they seek the LORD of Hosts: Therefore the LORD will cut off from Israel head and tail, branch and rush in one day. The An∣cient and Honourable, he is the Head: and the Prophet that teacheth lyes, he is the Tail. For the Leaders of this People cause them to err, and they that are led of them are destroy∣ed. Therefore the LORD will have no joy in their young men, neither shall have Mercy on their Fatherless and Widows: for every

one is an Hypocrite, and an evil Doer, and every mouth speaketh folly; for all this his Anger is not turned away, but his hand is stretched out still.

For this Stubbornness and Incorrigibleness, notwithstanding Instruction by his Word, and Correction by his Rod, doth the LORD threaten one Judgement after another, a∣gainst his People Israel, by the Hand of Moses. If ye walk in my Statutes (saith the Lord† 1.430) and keep my Commandments, and do them: then will I give you Rain in due Season, and the Land shall yield her en∣crease, and the Trees of the Field shall yield their Fruit.* 1.431 And I will give you Peace in the Land, and ye shall lie down, and none shall make you afraid, &c.† 1.432 And I will set my Tabernacle amongst you, and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my People.* 1.433 But if ye will not hearken unto me, and will not do all these Com∣mandments: and if ye shall despise my Statutes, and if your soul abhor my Judge∣ments, so that ye will not do all my Com∣mandments, but that ye break my Cove∣nant: I also will do this unto you, I will even appoint over you Terrour, Consumption, and the burning Ague; that shall consum•• the Eyes, aad cause sorrow of Heart; and ye shall sow your seed in vain, for your enemies shall eat it. And I will set my Face against you, and ye shall be slain before your Enemies:

they that hate you shall reign over you, and ye shall flee when none pursueth you. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the Pride of your Power; and I will make your Heaven as Iron, and your Earth as Brass: and your strength shall be spent in vain: for your Land shall not yield her Encrease, neither shall the Trees of the Land yield their Fruits. And if ye walk contrary unto me, and will not hearken un∣to me; I will bring seven times more Plagues upon you, according to your sins. I will also send wild Beasts among you, which shall rob you of your Children, and destroy your Cattel, and make you few in number, and your High-wayes shall be desolate. And if ye will not be reformed by these Things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a Sword upon you, that shall avenge the Quarrel of my Covenant; and when ye are gathered together within your Cities, I will send the Pestilence among you; and ye shall be delivered into the Hand of the Enemy. And when I have broken the staff of your Bread, ten women shall bake your Bread in one Oven, and they shall deliver you your Bread again by weight: and ye shall eat, and not be satisfied. And if ye will not for all this hearken unto me, but walk contrary unto me: then I will walk contrary to you also

in fury; and I, even I will chastise you se∣ven times for your sins. And ye shall eat the Flesh of your Sons, and the Flesh of your Daughters shall ye eat.* 1.434 And I will make your Cities waste, and bring your Sanctuaries unto Desolation, and I will not smell the savour of your sweet Odours. And I will bring the Land into Desolation; and your E∣nemies which dwell therein shall be astonisht at it, &c. Thus Incorrigibleness under mani∣fold Corrections, will at length kindle implaca∣ble wrath, and so procure inevitable Ruine. When lesser Judgements have wrought no Reformation, there's just cause to fear, God is preparing greater Judgements, to lay that Land desolate. When the Field that is often plow'd and sow'd, brings forth no∣thing but Briars and Thorns, we may expect shortly to see the Master of that Fi••ld set it on Fire. Those proud Turrets that are neither shaken with the Wind, nor soften'd with the Rain, may soon be scatter'd with the Thunder. Though they have long threatned Heaven, one moment may throw them down to the Earth. When men are not melted, soften'd, separated from their Dross, by the Fire of Afflictions, what may we ex∣pect but that the Lord should turn the whole Land into a Furnace of Judgement, and heat it seven, and yet seven times hotter, till he hath utterly consumed them from off the Earth? Surely, Incorrigible Impiety shall at length be punisht with inexorable Fu∣ry.

The longer men have gone on in sin, notwithstanding Instructions and Corrections, the sooner shall they be overtaken with Judgement: and the higher their Provocati∣ons, the heavier their Punishment.

Thus we have seen what special sins make the Times perillous, and in what cases these sins have, in a speciall manner, this evil In∣fluence upon the times.

The second Symptome. Formality in Religion.

THE Times are justly to be accounted perillous, When the Generality of Pro∣fessors take up in some outward Forms of Wor∣ship, without pressing after the Life and Power of Godliness. The Apostle in this Prediction of Perillous Times, seems to wind up, in the close of his Description of the Persons that should make the Times perillous, all the Characters of them into this one; they are men,* 1.435 Having a Form of Godli∣ness, but denying the power thereof.

And certainly there cannot be a surer Symptom of evil Times, then Formality and Overliness in the matters of Religion and Worship of God, amongst all sorts of Pro∣fessors.

The Times must needs be evil and perillous, when Religion is made but a mat∣ter of Faction; and mens Zeal for Religi∣on is estimated by their vehement Ardour and Forwardness to promote this or that way of Government or Worship, in opposition to all the rest, which yet may be found in a man that hath never experimented the Power of Religion, or Work of Sanctification upon his own soul. Thus some are Zealous for the Episcopal, others for the Presbyterial, and others for the Congregational, and not a few for the Anabaptistical way; and here∣in lies the Main of their Religion. Where∣as the Life of Religion, the soul of true Godliness lies in the Spiritual Worship of God† 1.436: It's good indeed to be zealously af∣fected alwayes in a good matter* 1.437; but its nei∣ther good nor safe to rest in a superficial Form, a meer empty out-side of Religion; though never so splendid and glorious. But alas! what do these men do, that so ear∣nestly contend for that way of Worship which is most agreeable to their own Fancies, and censure all others as no Christians, no Saints, that are not moulded after the same Model; what do they but promote the Distractions, encrease the Divisions, and widen the Diffe∣rences of the Church of God, which every good Christian should studiously endeavour to compose and heal? Surely the setting up of, and the Adhering to, this and the other Party, is not the way to promote the

Interests of the Kingdom of Christ. He is that* 1.438 MELCHIZEDECK,

King of SALEM;* 1.439 He is King of Righteousness, and King of Peace† 1.440. And his Kingdom stands not in meat and drink, but Righteousnesse and Peace, and (which results from them both) Joy in the Holy Ghost* 1.441 * 1.442 When such Religious Factions prevail, they sadly portend the Ruine of the Church:* 1.443 And ••hen are not such perillous times?

In the Primitive Ti••es, which were Times of P••rsecution, how zealous were Christians in the things of God, and how fervently did they love one another! Those Times were surely less perillous then these, wherein the H••a•• of Persecution is not more abated, then Zeal for God, and Love to one another amongst Christians.

But when P ofessors are generally Formall in the performance of the Duties of Re∣ligion, very Perfunctory and Superficial in the service of God, its a sad Symptom of perillous Times. When a man having tipt his Tongue with the Silver of the Sanctua∣ry, and so is able to speak well of the things of God, to discourse well of the Matters of Religion, shall for this only Reason be e∣steemed very Religious. Whereas (as the Apostle speaks† 1.444) The Kingdom of God is not in Word, but in Power. When there is indeed much Preaching, much Hearing, fre∣quent Receiving of Sacraments, but (alas!) little Life in Preaching, less in Hearing, lit∣tle

or no Affectionateness in Receiving, and least of all of Conformity to these Gospel-Ordinances in the Life and Conversation. Time was, when Ministers preached with Plainness, Life and Power, so that their earnest* 1.445 desire of saving souls was apparent in their Preaching; and Christians that feared God,† 1.446 Received the Word with all readiness of Mind, entertained the* 1.447 Truth in the Love of it, and had their Hearts much stirred and moved by every Sermon. They not only heard the Preacher with their Ears, but felt him in their Hearts and Conscien∣ces, and were very much affected with all the Discoveries of the Will of God to them. They took pains to work the Word upon their own Hearts; They met together to whet it upon one another; to exhort, en∣courage, and comfort one another in the wayes of God. Oh! The Word of the Lord was precious in those days† 1.448. How beauti∣full (in those dayes) were the Feet of them that preached the Gospel of Peace, and brought glad Tidings of good Things* 1.449! The Mini∣sters of the Gospel (now so generally slight∣ed and despised) were then received by all good Christians as Angels of God, yea, even as Christ ••esus† 1.450. And then did Religion flourish in the Church, and Christians ma∣nifested their experimental acquaintance with the Power of Godlinesse. But when Preach∣ing is become, for the most part, Notional, and accommodated rather to the pleasing

of the Fancy, then informing the judge∣ment, convincing the conscience, and af∣fecting the Heart; when Sermons are stuft with affected phrases, and exquisitely embroyder'd with Artificial Ornaments, and so deliver'd by the Preacher, without one spark of Life or Zeale, with such a singular care to observe the Emphasis and Elegancy of his study'd Expressions, such a wary fear of rumpling his fine, smooth forms of speech, as if he was come thither to play the part of an idle Orator, rather then to do the du∣ty of a Gospel-Preacher, who is to treate with men in the Name of Christ about the great affaires of their precious soules, for their eternal Salvation; this is a sad change seriously to be laid to heart, and sadly to be lamented. When People forsake and regard not sound, solid Preachers of the Gospel; but follow and flock after those that suit with their Humours, and with such like quaint and curious notions, please and delight their Fancies, it argues a great Decay in Religion, and speaks men to be great strangers to the Power of Godlinesse. Nay, when those that are indeed good Christians, and sound in the Maine, shall become very Formal, Overly, Superficial in the discharge of Religious Duties, in their attendance upon Gospel-Ordinances; When they shall take no paines to prepare themselves for Sabbaths and Sacraments; when they shall be little or nothing at all

affected with the Preaching of the Gospel; when they seldome or never stirre up themselves to the Exercise of the Graces of the Spirit in the duties of Religion; when they take no Paines to work upon their Hearts by Meditation and Prayer, the truths which are delivered unto them, nor study to expresse in their lives a rest••onsiblenesse to the Doctrines of the Gospel; when they thus rest in the Forme, and presse not after the Power of Godlinesse, its a Symptome of an Evill Age, a Presage of Peri••lous Times.

We finde God nothing regarded the outward Performances of the People of Is∣rael, when they were utterly deficient in those Duties wherein consisted the Life of Religion.* 1.451 To what Purpose is the multi∣tude of your Sacrifices unto me, saith the LORD? I am full of the Burnt-offerings of Rams, and the Fat of fed Beasts, and I delight not in the Blood of Bullocks, or of Lambs, or of He-goats. And, when ye come to appear before me, who hath required this at your hand to tread my Courts? Bring no more vain oblations, Incense is an abomination unto me, the New Moons and Sabbaths, the Calling of Assemblies I cannot away with, it is iniquity even the solemn meeting. Your New Moons, and your appointed Feasts my soul hateth: they are a trouble unto me, I am weary to bear them. And when ye spread forth your

hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Why did the Lord thus disregard all their Cere∣monial Services, and sacred Solemnities, which in the time of the Old Testament he had commanded them? Surely for no other reason, but because they rested in them, and neglected the great and weighty Things of the Law, Judgement, Mercy and Faith: these ought they to have done, and not to leave the other undone† 1.452. So the Lord elsewhere reproves them for their formal Devotion, and hypocritical Fasting, because they were extreamly defective in that which was the principal Part of their expected Obedience, and the choicest Fruit of all such Religious Performances; namely, Reformation, Justice, and Charity. For sayes the Lord to the Prophet Isaiah* 1.453, Cry aloud, spare not, lift up thy voice like a Trumpet, and shew my People their Trans∣gression, and the House of Jacob their sins. Yet they seek me daily, and delight to know my wayes, as a Nation that did Righteous∣ness, and forsook not the Ordinance of their God: they ask of me the Ordinances of Ju∣stice: they take Delight in approaching to God. Who would not judge these to be a very Holy People, that should but take no∣tice of this their Diligence in Duties, De∣sires of direction, and Delight in drawing nigh unto God. But (alas!) how soon

may we hear them murmuring against God for not having respect to their services, nor regard to their Solemnities, as if they had received wrong from God, by his not grant∣ing, what they conceived their Right, to them; so highly were these proud hypocrites conceited of their poore Performances!† 1.454 Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? But the Lord replies to their demand, and re∣proves them for their Deceit and Hypocri∣sie, and so instructs them in their Duty. Behold (sayes the Lord) in the Day of your Fast you finde Pleasure, and exact all your Labours. Behold ye fast for strife and de∣bate, and to smite with the Fist of Wicked∣nesse, ye shall not fast as ye do this day, to make your Voice to be heard on high. Is it such a Fast that I have chosen, a Day for a man to afflict his soul? Is it to bow down his head as a Bul-rush, and to spread sack∣cloth and Ashes under him? Wilt thou call this a Fast, and an acceptable Day to the LORD? Is not this the Fast that I have chosen? to loose the bands of Wickednesse, to undoe the heavy Burden? and to let the oppressed go free, and that ye break every Yoke? Is it not to deale thy Bread to the Hungry, and that thou bring the Poore that are cast out to thy House? When thou seest the naked that thou cover him, and that thou hide not thy self from thine own flesh? Thus

without charity (the Master-wheele of good Works) the most specious Acts of Religion are unacceptable to God.

Formality in religion is a kind of spiri∣tual Falshood and Dissimulation. 'Tis but a Mocking of God, a presenting him Leaves for Fruits, or Lies for Devotion. To offer up unto God formal Performances, is to become guilty of real Provocations. When the heart is wanting in Duties of Divine Worship, men do but offer dead sacrifices to the living God, and so provoke the pure Eyes of his Glory. When the Glory of the Lord leaves the inward Sanctuary, its a signe of his departure from Jerusalem, and a sad Presage of its utter Destruction* 1.455. When the Spirit of God is, in a great mea∣sure gone from the Hearts of men, in the duties of his Worship, its a sad Symptome of perillous Times with the Church of God.

Before the persecution of the Christians in Africa by the brutish Vandals, the Church of God in those Countreys was much degenerated from its ancient Purity, and declin'd, as to the Power of Godli∣nesse, as Salvian, Bishop of Massilia com∣plaines† 1.456. So a little before the Massa∣chre at Paris, it was observ'd, there was such a general stupidity seiz'd upon the Protestants, that few of them seriously minded the things of God, or were zealous∣ly affected with the matters of Religion,

but were wholely taken up with their world∣ly Businesses and secular Concernments. If Religion amongst men be once degenerated into Farm (as a fruitful into a barren Vine) what can be expected but that the Righte∣ou••nesse of God should be arm'd with Power, for the punishment of such an un∣profitable People? We know, The* 1.457 bar∣ren Fig-tree, being curst by Christ, present∣ly withered away. When a Nation flou∣rishes in the Leaves of Formality, without the Fruits of solid Piety, who knows how soon it may be cast into a withering condi∣tion? Surely, Formal Services will at length procure real Sufferings.

The third Symptome. Impiety vail'd with Hypocrisie.

[unspec III] THe Times are perillous, When under glorious pretences of Religion, and Gods glory, men studiously prosecute secular de∣signes. When men seek themselves under plausible Pretences of doing Service to God: When men that pretend Piety, and a Pub∣lick Spirit, are

* 1.458Such as do in deed preferre their private Interests be∣fore the Publick Good; with whom Silver is of more value then Sanctity; and who pursue their own Honour and Advance∣ment, wherein they would seem to pro∣mote Gods Glory.

* 1.459Th••se are they who (as Bernard speaks) would be thought good, but care not to be so; who care in∣deed bad, but would not be thought so. They are such as (in their Designes) row to∣wards Hell, while (in their Pretences) their Faces are towards Heaven. They speak of beautifying Sion, when (at the same time) they are Building Babel.

But now the Times must needs be peril∣lous, when men thus pretend Godlinesse and Gods glory, for the more easie ac∣complishment of their own works of Wic∣kednesse, to his Dishonour. When men Prostitute Religion to their own base Lusts, and so vitiate her Virgin-Honour. When they cast a vaile of Hypocrisie over the vilest Acts of Impiety. Hypocrisie, is sin gilded with pretences of Sanctity. This outward Gilding makes them not so glorious in the Eyes of men, as their inward Guilt m kes them odious in the sight of God. Thus the

Cloud, which arm'd with the Bowe, challen∣ges all the world to a Combate for the Beauty of Colours, is not more bright to the Earth, then its black to Heaven.

* 1.460Equity pretended or dissembled (sayes Augustine) is not Equity but double Iniquity, because dissimulation is Iniquitie.

And the more glorious the Pretence is which covers a base Designe, the more vile and wicked is the Person, that thus au∣daciously steals the Robes of vertue, to cloath his otherwise naked viliany. Cali∣gula (the Romane Emperour) was never more Profane, then when, in his Pride, he would put on the Vestments of the Gods. Nero within, and Cato without, is an ab∣hor'd Monster in the Church of God. When the Devil appears in the habit of Samuel, 'tis but to prophecy the prevalency of the Philistines, and the Overthrow of Is∣rael.

When Pernicious Projects are vail'd with glorious Pretences, the Times are perillous. When Piety is made subservient to Policy, and Gain is accounted Godlinesse. This is not Religion, but Robbery.

* 1.461He is a Robber (says Jerome) and turns the House of God into a Den of Thieves, who

takes up Religion meerly for the getting of Gain, and whose worship of God serves onely for a fitter Occasi∣on to advance his Trading in the World. And we know it was not long after the Temple was made a Den of Thieves, that it became a heap of Ruines.

The Times are perillous, when the Royal stamp is put upon counterfeit coine, and self-interest is called the Cause of God. And the Danger is greater according to the De∣gree of the Person. Self-seeking, especial∣ly under plausible pretences of the Good of the People, is extreamly pernicious in such Persons as have the chiefest Power in their hands, which ought not to be used as an Engine for the advancement of mens pri∣vate Interests, but to be ever put to the best improvement for the Publick Good. And therefore the pious and learned Fa∣ther makes this the great difference be∣twixt a Tyrant, who rules after his own Lusts, and a King that governes his People by good and wholesom Laws.

* 1.462In this (sayes he) does a Tyrant differ from a King, that the one has still an Eye to his own In∣terests, the other lays out himself for the Good of his Subjects. But yet amongst a

People professing godlinesse, such Tyrants (which makes their wickednesse so much the worse) are wont to pretend the inte∣rests of Religion, and the Honour of God, for the colouring of their irregular enter∣prizes, and the covering of their wicked in∣tentions, till they have accomplish't their cursed Designes, and so attain'd their own ends. So the bloody Nero, in the begin∣ning of his Reigne, made great Pretences of Piety, but when he was establisht in his Empire, he delighted in nothing but wicked∣nesse and cruelty. And how perillous those Times were to the Christian Church, the Teares and Blood of many thousand persecu∣ted Christians gave sufficient Testimony, whose† 1.463 Souls are under the Altar of God, still crying with a loud Voice, and saying, How long O Lord, Holy and True, dost thou not judge and avenge our Blood, on them that dwell on the Earth? But now was it not for such faire Pretences, these bloody Tyrants could never so smoothly carry on such foule Enormities, to a full accom∣plishment. It's the Glory of God there∣fore which they pretend to the world, to be the End of their audacious Actings; but their own Names are firmly wrought into that Shield of Gods Glory, which they hold out to the world, for the Protection of the basest Designes, as its said the Name of Phidias was, by his curious Art, wrought into the Shield of Minerva. Wo be to

the People that are subjected to the Pow∣er of such pernicious persons; for these a••e they which do, with a witnesse, make the Times perillous.

The Times then are perillous, when glorious Titles are stampt upon base Designs, and glorious ends are pretended for the crediting of such Enormous Actions, as Religion cannot but blush that they should be called her children. Thus Celsus, the Philosopher, having written a Defence of Paganisme, gilds over his rotten wood with this golden Title or Inscription, Verbum Veritatis† 1.464. The Word of Truth.

Thus Absalom pretended a solemne Act of Religion, in paying his Vow unto God, when having plotted a cursed Treason, he went on purpose to raise a bloody Rebellion, against his Prince and Father* 1.465. Th•••• J••∣hu pretended the Reformation of Religion, when he sought nothing but the establish∣ment of the Kingdome to himself† 1.466; and therefore the executions done by him (though according to Gods Order and Ap∣pointment* 1.467) are charged upon him as so many bloody Murthers, soliciting the Divine Vengeance. For (sayes the Lord† 1.468) yet a little while, and I will avenge the Blood of Jezreel (i. e. the bloodshed in Jezreel* 1.469, the Royal City of the Land of Issachar† 1.470) upon the House of Jehu, and will cause to cease the Kingdome of the House of Israel.

Thus, one wicked Tyrant may be the Ru∣ine of the whole Kingdome. Yet does this bloody Wretch, this Self-seeking Jehu, while he was yet reeking in Blood, and hot in pursuing his selfish Designes, boast of his zeal for the Cause of God. Come (sayes he to Jehonadab* 1.471) Come with me, and see my zeal for the LORD. Thus do many wear a Cloak of Zeal upon a Habit of Vice. Thus Saul, out of his Zeale for the Israelites, became a bloody Butcher of the Gibeonites, and so brought a plague upon the whole Land of Israel† 1.472. Thus that wicked Ahab proclaimes a Fast for the putting to death of Naboth, that he might take to himself his Vineyard, and so by one Act, involves himself in the guilt of Murder, Perjury, and unjust Usurpation of the Right and Possession of the Innocent and Righteous* 1.473. So the Historian tells us of the Devilish Policy of Hanno, a rich Prince of the Carthaginians, who having laid a desi••ne for the Destruction of the whole Se••ate (herein worse then Helioga∣balus, whose Pride was satisfi'd in the Ex∣pulsion of the Senators† 1.474) made use of a sa∣cred S••lemnity in the Celebration of his Daughters Marriage, * 1.475For the Execution and Concealment of his Damnable De∣signe and Hellish Treason. Thus did

the Monster of men, Herod, pretend he would† 1.476 worship Christ, whilst he was plotting to murder him, in the prosecution of which bloody Designe, he cruelly* 1.477 put to death (as it is thought) about fourteen thousand Innocents, the early Buds of Martyrdome, the first blown Violets and Roses of the Royal Garden, of the Chri∣stian Church.

Now the times must needs be sad and perillous, when men under high Professions of Religion, shall attempt Parricide and Murdering of Innocents, yea, and of such as are eminent and illustrious Persons, meerly for their own establishment and security. When men shall pretend Gods honour, and the Preservation of Religion, with the just Rights and Liberties of the good People of the Land, both as men and Christians, for the justifying of those Bloody Acts (in pur∣suance of some secular Designes, and for the procuring of their own private Inte∣rests) whereby God is dishonoured, Religi∣on reproached, and the Land polluted with Blood. How strangely does Ambition blind the eyes of men, that they should think themselves secure within those walls that are cemented with innocent Blood! That they should think to get themselves a Name, and to raise up Monuments of glory, for the perpetuating their Memory, by Acts so full of Infamy, that whatever flattering Titles the Time-servers of the present Generation

may give them) shall never be mentioned by the after Ages, without abhorrency and Detestation! Who can but wonder at the intemperate Desires of Renown that possest the heart of† 1.478 Pausanias, and to see him shut his eyes while he swallow'd the Ironical ad∣vice of Hermocrates, in the pursuit of glory, that he might get him a Name in the world? For he demanding of H••rmocrates, by what means he might soonest become Fa∣mous, received this Reply; * 1.479By being the death of some illustrious Person: For so it would come to passe that his glory would redound to himself. Hereupon he soon en∣gages in a bloody Enterprize, to which he pricks himself forward by the spurs of Dis∣content and Revenge. For with a Traite∣rous hand he murders his lawful Prince and Sovereign, Philip King of Macedon, who was a man (abating some Vices ordinarily incident to such great Persons) Eminent for many excellent Qualities, and worthy Actions, which had imbellisht his Name in the world, and not undeservedly given him the Title of a Good Prince. Neither did Pausanias herein altogether faile of the End of his Enterprize. For by this means it came to pass, that he, in some sort, obtain'd what he desir'd, a never dying Memory. For the just Renown of Philips virtues transmitted

the memory of this infamous Parricide to the after-Ages. Thus Ambition, like a seeled Dove, flies up to receive a greater Fall.

Ambition stimulates men to desperate and dangerous Designes; whence (sayes the Lord Verulam* 1.480) to take a Souldier with∣out Ambition, is to pull off his Spurs: But then Policy, Lieutenant to Ambition, advises to conduct these daring Actions, under the display'd Ensignes of Religion. It's a Max∣ime of Machiavel, that Religion it self is not to be cared for, but onely the Appearance; because the credit of it is a help, but the use a cumber. Hence (sayes the Poet) * 1.481He must relinquish the Court (much more the Camp) who would exercise Piety: For solid Pi∣ety is not consistent with Supreame Power (much lesse with carnal Policy.) But this we must understand of the Courts of Pa∣gan, not of Christian Princes, who have many of them cherisht and brooded the fairest Vertues, under the Wings of their happy Government. But yet amongst Chri∣stians, it's but too fitly applyable to the Courts of Tyrants, who by the strength of Policy, have possest themselves of the Supream Power. For, as another Poet speaks,

* 1.482Its no easie matter for a Tyrant to be truly Religious. A

pious Tyrant is a Paradox in Christian Po∣liticks. True Piety is doubtlesse a very rare thing in the Court of a Prince that rises by Policy, and rules with Tyranny. Yet some there are that say a precious stone may be found in the head of a poyson∣ous Toad. But sure we are, a glorious shew of Religion may be farr easilier found, then the least dram of sincerity in such great Politicians and arbitrary Princes.

Sad are the times when Ambition and Covetousnesse become the Ensigne-bearers of Christianity; and Gaine and Glory are the Prizes sought for under Christs Colours. For, * 1.483He that pretends Sanctity, but affects Principality, is not CHRIST'S Disci∣ple, but SIN'S Se∣ctary, who if he do for a time beare the Burden of the Cross, 'tis not for the Ho∣nour of God, but be∣cause (perhaps) he hath beheld the Beauty of a Crown, and by this meanes aspires to greatnesse and glory in the World. Thus Ambition will needs weare a Cloak of Re∣ligion. And Covetousnesse, which as an offi∣cious Servant, still attends Ambition, comes not far behinde in this Art of the Dissimulation of Piety. The Love of Gold will make men adventure upon that which

is Treason against the King of Heaven, to Counterfeit Grace. Godlinesse shall be fair∣ly written upon mens Carriages and Dis∣courses without, when there's nothing at all to be found within, but a Designe for Gaine. But now such persons as these by their wicked Policies and Practises do make the Times perillous. For are they not evil Dayes, perillous Times, when Ab∣horrency of IDOLATRY is pretended for the Commission of SACRILEDGE* 1.484, and the Churches Portion and Dowry is taken a∣way for the better Preservation of her Beau∣ty, and Prevention of her Defilement? Sacriledge is a Sin, that under what pre∣tences soever it hath been committed, hath proved fatal to them that have committed it. Hereof they cannot be ignorant that are not altogether strangers to Hi∣story.

We have a memorable Example hereof in the Story of the Maccabees, wherein we read of the Sacriledge of Antiochus, and the sufferings that befell him, with that sad Confession which he uttered under the pangs of an accusing Conscience, that these sufferings were the just punishment of his Sacriledge. For it is said, that† 1.485 After An∣tiochus had smitten Egypt, he returned a∣gain in the hundred fourty and third yeare, and went up against Israel and Jerusalem with a great multitude, and entred proudly into the Sanctuary, and took away the Golden

Altar, and the Candlestick of Light, and all the Vessels thereof. And the Table of the Shew-bread, and the pouring Vessels, and the Vials, and the Censers of Gold, and the Vail, and the Crowns, and the Golden Ornaments that were before the Temple, all which he pulled off. He took also the silver and the gold, and the precious Vessels: also he took the hidden Treasures which he found: and when he had taken all away, he went into his own Land, having made a great Massacre, and spoken very proudly. But after seven yeares respite, we find Ju∣stice calling him to account, and severely scourging him with those Scorpions which by this sin he had fed in his own consci∣ence, and this (which is very remarkable) at the same Time that he sought to possesse himself of a rich Booty, by a second Sa∣criledge. For, sayes the story* 1.486, About that Time King Antiochus, travelling through the high Countreys, heard say, that Elemais, in the Countrey of Persia, was a City greatly renown'd for Riches, Silver and Gold: and that there was in it a very Rich Temple, wherein were Coverings of Gold, and Breast∣plates, and Shields, which Alexander, sonne of Philip, the Macedonian King, who reign∣ed first among the Grecians had left there. Wherefore he came and sought to take the City and spoile it, but he was not able, be∣cause they of the City having had warning thereof, rose up against him in Battel. So he

fled and departed thence with great heavi∣nesse, and returned to Babylon. Moreover there came one who brought in Tidings into Persia, that the Armies which went against the Land of Judea were put to flight: and that Lysias, who went forth first with a great Power, was driven away of the Jews, and that they were made strong by the Ar∣mour and Power, and store of Spoiles, which they had gotten of the Armies whom they had destroy'd. Also that they had pull'd down the† 1.487 Abomination which he had set up upon the Altar in Jerusalem, and that they had compassed about the Sanctuary with High Walls, as before, and his City Beth∣sura. Now when the King heard these words, he was astonished and sore moved; whereupon he laid him down upon his Bed, and fell sick for Grief, because it had not befallen him as he looked for. And there he continued many dayes: for his Grief was e∣ver more and more, and he made account that he should die. Wherefore he called for all his friends, and said unto them; the Sleep is gone from mine Eyes, and my Heart faileth for very Care. And I thought with my self, into what Tribulation am I come, and how great a Flood of Misery is it where∣in now I am? For I was bountiful and belo∣ved in my Power. But NOW I remember the Evils that I did at JERUSALEM, and that I took all the Vessels of Gold and Sil∣ver that were therein, and sent to destroy the

Inhabitants of Judea without a Cause. I perceive therefore that for THIS Cause these troubles are come upon me, and behold I perish through great Grief in a strange Land. Then called he for Philip, one of his Friends, whom he made Ruler over all his Realme: and gave him the Crown and his Robe, and his Signet, to the end he should bring up his son Antiochus, and nourish him up for the Kingdome. So King Antiochus died there, in the hundred fourty and nine yeare. Thus Conscience, though stifled for a time, will not alwayes lie asleep. Thus the proudest presumptuous sinner carries his Accuser, Judge, Witnesses and Executi∣oner in his own bosome. Thus Sacriledge, though for a time carried out with successe, shall at length recoile upon the head of him that committed it, to the Astonish∣ment of all beholders.

Surely when mens Hearts and Hands are engag'd in this sin, what ever thei•• Pretences be, they take the ready course to pluck the Judgements of God down upon their Heads, which may involve the whole Nation in many woful calamities, and so bring upon the Church of God very sad and perillous Times.

And are there not too many in these Dayes, that under the Pretences of Piety (which makes the Provocation higher) are guilty of this sin of Sacriledge? We read when the City Carthage was taken by the

Romanes, the rude Souldiers, rushing into the sacred Temples, stript the Image of A∣pollo of a golden Robe: but (sayes the Hi∣story) the Sacrilegious hands of them that took it, were found amongst the Fragments of that sacred Vesture* 1.488. If the like Judge∣ment should befall those that have stript the Church (Christs Monument on Earth) of her Golden Robe, or at least attempted such a Sacriledge, how might we say in the words of the Psalmist† 1.489 a little varied, Ma∣ny of the men of Might have lost their Hands! But perhaps what I call the Churches Golden Robe, some may stile a Babylonish Garment; and what I esteem sacred, as her Dowry, they may call accursed Gold. But let them re∣member, all Israel smarted, and the Trou∣bler of Israel, Achan, with his Family and Cattle, dyed in a showre of stones, and were wrapt up in a Sheet of flames, for plundring the Golden Wedge, and Babylonish Gar∣ment* 1.490.

The Phocian Generals who paid their Souldiers with the Gold of the Temple of Apollo, came all to untimely deaths† 1.491. Gold, the sick mans Cordial, is the sacrilegious mans Poyson. Its a snare (saith Solomon* 1.492) to the man who devoureth that which is holy, and after vows to make Enquiry.

So likewise the Souldiers, which under the Conduct of Quintus Caepio, a Roman Con∣sul, having taken the City Tholouse in France by storm, rifled the rich Temples there,

carrying away all the Gold and Silver out of them, were all overtaken by those Judge∣ments, which are in pursuit of such daring Sa∣crilegists, and came to a miserable end† 1.493. Thus they that enrich themselves with Sa∣crilegious hands, do but therein pluck down the Judgements of God upon their own heads. And when Towers fall, the Under-Buildings must needs be batter'd. The com∣mission of this sin therefore, especially un∣der Pretences of Religion, must needs speak the Times perillous.

When Calvin understood how the Senate of Geneva was about to imploy part of the Revenues formerly pertaining to the Mo∣nasteries, to Civil Uses, he told them in his Sermon, that he could not endure such Sacri∣lege, which he knew God, in the end, would punish most severely. What is given to God, though out of a blind Devotion, may not again be taken from God, but ought to be imploy'd for God in the Maintenance of his Worship, and the Exercises of true Reli∣gion. There's surely a Moral Equity in that Levitical Law; Notwithstanding (saith the LORD to Moses* 1.494) no devoted thing that a man shall devote unto the LORD, of all that he hath, both of man and beast, and of the Field, and of his Possession, shall be sold, or redeemed: Every devoted Thing is most holy unto the Lord. And therefore the Theft of Achan (in stealing the Golden Wedge† 1.495, was the Sin of Sacriledge; because

the Gold of Jericho was consecrated to the LORD* 1.496 For if a man that hath a true Propriety in his own Goods shall alienate them to anothers use, who can deprive him of them without Intrenchment upon his just Right, to whom they are given? And then is not he guilty of† 1.497 Robbing of God, which shall take away that, and turn it to a secular Use, for his own advanrage, which was consecrated to Gods holy service? Yea though a man that dedicates any thing to God, should not do it with a Right intenti∣on, yet is it the Lords Right, after it is con∣secrated to a Religious Ʋse. And there∣fore Christ calls the Temple built by Herod for vain glory, his Fathers HOUSE, and whips out them that profan'd it* 1.498. Much more will God scourge with his judgements those that under the pretence of Religion. commit Sacriledge. 'Twas one of the Laws of the twelve Tables in Rome, * 1.499Let him that steal∣eth or violently ta∣keth away holy things, or things dedicated to a holy Use, be re∣puted and punished as a Parricide. And should Sacriledge be esteemed a lesse Crime amongst Christians, then it was amongst Heathens? shall we think it a lesse sinne to rob the true God, the* 1.500 Creator of Heaven and Earth, whose† 1.501 Workmanship we are; for his* 1.502 hands have made and fashion'd us;

then they did to rob their false gods, which were so created by men; to defraud their I∣dols, which were the† 1.503 work of mens hands, being but* 1.504 Wood and Stone, or at the best but† 1.505 Silver and Gold? Surely, if they to ex∣presse the heinousnesse of this sin, reckon'd it amongst the vilest murders of Bodies, we shall want a sin with which to match it, which is, in effect, a murder of souls. It's sad to think how many thousand souls were murder'd at one stroke, when the Revenues of the Church were alienated, in many places in England, an act then which the Infernal Powers could hardly have decreed any thing more Diabolical and Destructive to the Kingdome of Christ, however pre∣tended for the purging of the Land from Superstition and spiritual Tyranny. For have not many thousand souls by this means e∣ternally perisht in their sinnes, who, for want of a competent maintenance for a sound and able Ministry, have never enjoy'd the Means of Grace and Salvation; but have sat down in Darknesse and the shadow of Death, under an ignorant, unprofitable, and scandalous, soul-murthering Ministry, maintain'd by some broken reversions of those rich Revenues which were cut off from the Church, by that cursed Sacriledge? Doubtlesse the Blood of thousands of soules will give Testimony to the truth hereof at the Day of Judgement, to the eternal con∣fusion of such damned Sacrilegists, who if

they escap't punishment in this present Life, shall be overtaken with the Wrath and Ven∣geance of God in the world to come. Of this great evil does Calvin complain (upon account of the Alienation of Abby-Lands, and other depredations made upon the Churches revenues here in England) in his Epistle to Cranmer, Arch-Bishop of Can∣terbury, as a mighty obstruction to the prosperous successe of the Gospel, and Hin∣drance of the flourishing of the Christian Religion. For, sayes he,

* 1.506That this might not be, Satan by his secret slights pre∣vailes to the raising of a strong resistance. But one thing I un∣derstand is an open Obstacle, and that is, that a Sacrilegious Rape is committed upon the Churches Revenues. This is indeed a mischief intolerable.

And therefore it was both wise and holy Counsel, and worthy of a Christian Prince, which Christopher of Wittenberg, gave to Andrew, an eminent Divine in his Domi∣nion, when he was sent for by Lodwick, Count of Oeting for his advice in some spe∣cial concernments in the Church; that if Count Lodwick should set upon a RE∣FORMATION, that under the Pretence of Religion, he might rob God, and by

seizing upon the Revenues of the Church, under the pretence of suppressing SUPER∣STITION (because they were anciently given for the maintenance of Monasteries) turn them to his own private use and ad∣vantage, he should presently leave him, as a SACRILEGIOUS Person, and come back to his own Countrey.

How strange is it that such Sacrilegious Persons should go on secure in their sins, without fearing the judgement of God, which is at their heeles in pursuit of them! What a sad end befel Cardinal Woolsey, that first began to enrich himself by Lands given to Monasteries! And what a revenging hand pursu'd his five chief Agents, that were most serviceable to him in that Sacrilegious Enterprize! One of them kill'd his fellow in a Duel, and was hang'd for it: a third drowned himself in a Wel••: a fourth fell from a great estate to extreame Beggery: Dr. Allen, the last and chiefest of them, being made Arch-Bishop of Dublin, was cruelly slaine by his Adversaries. Where∣upon sayes the* 1.507 Relator of this sad Story, * 1.508O that these and such like Examples might teach men to be afraid to med∣dle with such things as have at any time been consecrated unto God.

But judgement does not alwayes fall up∣on the Person, but is sometimes reserv'd for the Posterity of those who have stain'd their hands with the guilt of Sacriledge. Dionysius of Syracuse was wont to make a Mock of Sacriledge, a sinne he thought he might boldly jest with, as having made it his Familiar. Amongst the rest he took a golden Vestment from the statue of Jupi∣ter Olympius, and instead thereof put a Cloak of cloth upon it, saying, Gold was too heavy for Summer, and too cold for Win∣ter, but this would suit well with either Season. (Some have pretended the Chur∣ches good, in taking away her G••••ments of Gold, as if while her cloathing is of wrought Gold, she can never be all glorious within† 1.509.) Now might not all men expect some re∣markable judgement should be inflicted up∣on this Sacrilegious Tyrant? Yet herein were mens expectations frustrated. For (sayes Valerius) he underwent not the pu∣nishment he deserved. But take notice (for its worthy our observation) of the Divine Conclusion which the Heathen Historian makes hereupon.

* 1.510Though (sayes he) he suffer'd not the punishment due to his insolency, during his Life, yet was the DISGRACE of his SON a punishment

of his pride, and stain to his glory after his Death. Thus Divine Justice proceeds with a slow pace to a self-vindication by a just Revenge, but yet this delay is dreadful, seeing the slower in striking, the sorer the stroke.

Now that Disgrace of his Sonne, which he mentions as the Punishment of the Fa∣ther, was his Devestment of his splendor and dignity, in his violent Expulsion from his Throne and Government, upon which he liv'd an obscure and ignoble life at Corinth, being had in much scorne and contempt by the People. And so great was his disgrace herein that it became a Proverb,* 1.511Dionysius at Co∣rinth (for so was the Sonne call'd after the Name of his Father) used to signifie such a one as was fallen from great Honours, and much Applause of the People, into a most disgraceful and contemptible condition. Thus for the sinne of Sacriledge doth God† 1.512 poure con∣tempt upon Princes, and weaken the strength of the Mighty.

And therefore (sayes the same Authour, continuing his Observations hereupon) Thy∣masitheus, Prince of the Leparitans, took the wisest course to decline the stroke of an offended and angry Deity. For when some of his Citizens playing the Pirates, h••d taken a Goblet of gold, of great weight, and were hot to have it divided

amongst them, he gave a cooling to their covetousnesse. For, * 1.513When he understood that it was dedica∣ted by the Romanes to Apollo Pythius, under the Name of TITHES, he cau∣sed it to be taken out of the hands of them that would have sold it, and to be carried back again to the Delphian Deity. Surely those are but bad times in the Christian World, when none will be found to do as much for Christ, as this Heathen Prince for Apollo.

But behold here another grand Imposture which these profane Politicians put upon the World, when they pretend much zeal for the punishment of this sinne of Sacri∣ledge in others, that they themselves may the more securely, and with the lesse dan∣ger of suspition, commit it, when an op∣portunity of Self-enrichment thereby shall be offer'd. So when men are mightily active for the Preservation of the Churches Re∣venues, because thence, by a cursed Sim••∣niacal Chymistry, or other fraudulent Arts, they can Sacrilegiously extract their own advantage. Philip, King of Macedon, ne∣ver won so much glory in the World by a∣ny Act, as by that, when he drew his Sword for the revenge of the sinne of Sa∣criledge upon the Phocians. Hereupon he

was adorn'd with glorious Titles. All men thought themselves bound to pay him some Tribute of praise for so noble an enterprize. Hence they stil'd him, * 1.514The renowned re∣venger of Sacriledge, and defender of Re∣ligion; a work wor∣thy of the united virtue and valour of the whole world. He was accounted the gods chiefest Favou∣rite for this vindica∣cation of the Majesty and honour of their in∣jur'd Deities. But how was the glory of this so much honour'd and admir'd action stain'd, when it appear'd that this his RE∣VENGE of SACRILEDGE, was but a Preface of Gold to an Oration of Iron, a plausible pretence for the better carrying on his Ambitious Designes. For having an opportunity not long after, he rais'd to himself a mighty Gaine by the very same sin, whereof his pretended punishment was his greatest glory.

Thus the times must needs be perillous, when plausible pretences are made use of, for the promoting of pernicious Designes. When REFORMATION is pretended for the RUINE of the Church. When men villanously rob God for their own En∣richment.

This is a Crime which may bring the Curse of God down upon a whole Kingdome. For, sayes the LORD by the Prophet Malachi† 1.515, Will a man rob God? Yet ye have robbed me: But ye say, wherein have we robbed Thee? In Tythes and Offer∣ings. Ye are cursed with a CURSE: for ye have robbed me, even this whole Nation. Fearful is the Provocation of those men, and dreadful shall their Punishment at length be, who thus Sacri e••iously raise their E∣states, and heap up riches to themselves, to the Dishonour of God, and Demolish∣ment of the Church, and yet impudenly pre∣tend the Churches Good therein, and Gods glory. The times cannot but be evil and perillous, when Gods glory is made a Foot∣stool for the Pride, Avar••ce, and Ambition of men. When they make use of the Bi∣ble for the raising them up higher to reach their secular Designes; a thing which the pious Prince, Edward the sixth refused, with disdaine of the motion, laying it to his Heart, when one offer'd it him to lay under his Feet, to reach something that was over his head, and above his Reach* 1.516. But the times are surely perillous, when men have Iron Hands and Brows of Brasse; when they cruelly crush Religion, and yet impudently boast of their own ZEALE and Godlinesse.

Thus Josephus largely relates the barba∣rous and savage cruelty of a wicked and

bloody Sect among the Jewes, that yet would needs stile themselves the ZEA∣LOTS. The Jews had woful experience of the burning rage of these mens bloody Zeale. For amongst other their barbarous Villanies, and bloody Outrages† 1.517, which when they had attain'd to a Predominancy in that miserably distracted Nation, they conti∣nually committed upon that poor oppressed People, they slew twelve thousand of the* 1.518 Sonnes of the Nobles, in the Prime and Glory of their Youth, at once to cut them off from any possibility of a present Resist∣ance, and the hopes of a future Revenge, by the hands of their posterity. These were the * 1.519Zealots: For so (sayes he) they cal∣led themselves, as being singularly zea∣lous for good Under∣takings, whereas there was indeed no Villa∣ny in the world so great, but their zeale would digest it, yea, no evil of so high a Nature, but they would strive to equal or exceed it, being superlatively wicked. Now this pestilent Sect so far prevail'd and so strengthn'd their Faction in the chief City of the Land, Jerusalem, that they became the causes of its utter Ruine, with many thou∣sand miseries which hereupon befel the Jew∣ish Nation. For, sayes Josephus.

* 1.520The Dominion of the Zealots over the People gave the first stroke to the Destru∣ction of the City. But the bloody cruelties of proud Pretenders, and the bleeding Miseries of poor afflict∣ed ones, will at length awake Divine Ven∣geance. So far did these bloody Zealots pro∣ceed in their cruel Practises, that at length they prouoked the God of Patience to scourge them with most cruel Punishments. Their Practises and punishments are thus recorded by the same Historian. Having spoken of the cruelty of sundry factious Spirits, sayes he* 1.521, With all these did the Idumeans con∣tend, as it were, for Priority in the expresses of an unbridel'd Fury. For these being most desperately wicked, murther'd the chief Priests,* 1.522 That so no part of Piety towards God might be pre∣serv'd, but that true Religion, both root and branch might be destroy'd in the Land. By them was the City despoyl'd of its just Priviledges and Im∣munities, instead whereof they introduc't all manner of Insolencies and Enormities, so far forth as there was not so much as the Face or Footsteps of any good Government left. Now, sayes he,

* 1.523Herein was that Generation called the Zealots, most vigo∣rously active, who justifi'd their Name by their Works, veri∣fi'd their Appellati∣on by their Actions. For there was never any wickednesse at∣tempted in the memo∣ry of man, but their Zeal carry'd them to the commission of it, although they would needs call themselves by this Name (as before was noted) for their Zeale, which they pretended, to that which is Good. And such was their savage disposition, they either subtilely deceived them, whom they injuriously opprest, by their deluding pre∣tences, or openly triumpht in their Overthrow, as accounting the chiefest virtue to consist in the highest Degree of Vitiousnesse. But Divine Justice suffer'd not these cruel Cannibals to escape a deserved punish∣ment. No, they dy'd as Wretched a death, as they before had liv'd a wicked Life; and their desperate Courses brought them to a dreadful Conclusion.

* 1.524For they came all of them to an end

so agreeable to their enterprizes, that the triumphs of the Di∣vine Justice became illustrious in their de∣served punishment. For as great torments as humane nature can possibly undergo, did altogether light upon them, which burden of miseries they were forc't to bear to the very last stage of their Lives, and so with the cruel pangs of manifold tormenting Agonies, they were scourg'd into the house of Death. But if any man should say, that these sufferings were lesse then their deservings, let him withall remember, that such was the degree of their wickedness, that no punishments could be found that might equalize their Deserts. Thus we see that some men under pretences of Zeal, have presum'd to act most hor∣rible Villanies; but that the Justice of God hath at length overtaken them, and severe∣ly chastiz'd them, for all their Insolencies and impieties, with the sorest punishments. However thus much light does clearly shine from this Observation, that while such a cruel Faction of pernitious men prevailes, the Times must needs be perillous.

The fourth Symptome. Iniquity cloathed with Authority.

THey are dayes of Danger, evil and perillous Times, When violence usurps [unspec IV] the Throne of Justice, and iniquity is enacted by a Law. Such were the times of which the Psalmist complaines, and expostulates with God† 1.525; Shall the throne of Iniquity have fellowship with Thee, which frameth mischief by a Law? They gather themselves together against the soul of the Righteous, and condemn the innocent blood. Now here* 1.526, the Throne of Iniquity,* 1.527 Junius renders * 1.528The Throne of mi∣sery, and interprets it, the Throne of Ty∣rants, who oppresse others with causeless calamities, freely be∣stowing upon them miseries without their merits. Yea, being ever Liberal in such Largesses, they give men Death (the Righ∣teous mans best Reward, when Rebels come to Reigne) without Desert: for so sayes the Psalmist in the next words, They ga∣ther themselves together (as to hold a cruel Court of high Injustice) against the soul (that is, the Life) of the righteous,

and condemne the innocent blood (that is, they passe an unjust sentence of condem∣nation upon the righteous, in the execution whereof they shed innocent blood.) And this mischief which they thus frame a∣gainst the righteous, they do, as Junius translates it,* 1.529Besides the Statute, that is (as he inter∣prets it) against the just Rights and Laws. The Will of a Ty∣rant is his Supreame Rule, and (even in matters of Life and Death) his Lusts are his Laws. Neither is there a discrepancy in our Translation, which sayes, he fra∣meth mischief by a Law; for we may well unite them both into a sound sense; These Tyrants making Lawes against the Lawes, that so the highest Acts of Injustice and Ini∣quity, may be coloured with a pretence of Equity and Justice, do frame mischief by a Law contrary to the Law. And much to this purpose doth the Judicious Calvin in∣terpret this Place.

* 1.530Mention (says he) is here on purpose made of the Throne, because the Psalmist does not here draw up his accusation against common cut-throats, or pilfering Thieves, there being no need to

blazon their Infamy, but he is inveighing against Tyrants, who under a fallacious pretence of RIGHT, do oppress the Church. The Prophet there∣fore herein sharply reproves wicked Jud∣ges, who though they violently prosecuted men with all manner of Oppressions, would yet make show of hold∣ing a right course in the execution of their Office. For so perfidious Judges are wont to make use of many faire colours, to give a beautiful embellishment to the deformed face of their horribly wicked Tyranny, that they may the better maintain the possession of a faire and specious Title. Thus that Power and Dominion which is gain'd by wicked Policy, is maintain'd and preserv'd by oppressive Cruelty, and this is oft cover'd under Pretences of Law and Equity. These are evil and perillous Times. And there∣fore does Calvin justly complain of these sad Disorders, in his Explication of the next words (before rehearst) which re∣present the unjust processe of these wicked Judges, in conspiring against the Righ∣teous, and condemning the Innocent to Death.

* 1.532It was indeed (says he) a sad and foule

Example, that wick∣ed men should so reigne in a Lawfull Assembly, that a Convention of Jud∣ges should be nothing else but a Company of Robbers. For this is a double In∣dignity, in the Op∣pression of Innocent persons, that besides the Injury they there∣in sustain, they should be loaded with the Reproach and Infamy of a false Charge. And then againe, what can be lesse consonant to a Court of Justice, then that it should be nothing else but a wicked conspiracy for the condemning of the Innocent. Now if the Times may be esti∣mated from the state and condition of the Church and Saints, who are ever the better (though not the greater) part of the World, these must needs be accounted e∣vil and perillous Times. And doubtlesse they were so accounted by the Psalmist, who thus poures out his Prayer and Complaint in the beginning of the Psalme† 1.533; O LORD God to whom vengeance belongeth: O God to whom Vengeance belongeth, shew thy self. Lift up thy self thou JUDGE of the Earth: render a reward to the PROUD. LORD, how long shall the wicked, how long shall

the wicked triumph? How long shall they utter and speak hard things? and all the workers of Iniquity boast themselves? They break in pieces thy People, O LORD: and afflict thine Heritage.

Now when this is the state of things in a Christian Common-wealth, we need no longer doubt whether the Prophecy of Pe∣rillous Times be fulfill'd or no. When Violence is in the Throne, and Iniquity bears the Sword, these must needs be Times of great Danger and Distresse to the Righteous, who have no way left to relieve themselves under the greatest Oppressions. When any of the foure Pillars of Government (sayes the Lord Verulam† 1.534) are mainly shaken, or weaken'd (which are Religion, Justice, Counsel and Treasure) men had need to pray for faire weather. And sayes the Psalmist* 1.535, If the foundations [Law and Justice] be destroy'd, what can the Righteous do? For what can be expected in this case but a cursed Toleration of all impieties? So the Psalmist elsewhere complaines, after a Representation of the Insolencies of ungod∣ly Rulers,† 1.536 The Wicked walk on every side while the vilest men are exalted. That is to say (sayes a late Judicious Expositor* 1.537) all manner of Licentiousnesse and Impunity reigneth, when publick Offices are enjoy'd by unworthy and infamous Persons. 'Twas Cato's complaint, and that not without cause, having seen much Injustice in the

Romane Senators, that poor thieves oft-times sit in the stocks, and are laid in cold Irons, when great Thieves walk in Gold Chaines, are cloath'd in Purple, and sit in the seat of Judicature† 1.538. Thus the Pirate told A∣lexander, he did but that with a small com∣pany, which himself did with his great Ar∣my. Vice arm'd with violence, and crown'd with successe, is presently baptiz'd into the Name of virtue* 1.539: and if Authority be out of the way to answer for it, Power will stand up and supply its place.

Now this Exaltation of the vilest of men to the highest Places of Power and Trust, this Investiture of base and unworthy Persons with Honourable Offices of State, is an evil whereof the wise Solomon complaines in his Political Observations. There is (sayes he* 1.540) an evil which I have seen under the Sun, as an error which proceedeth from the Ruler, (or, a fruit and effect of Tyranny:) Folly is set in great Dignity (or in great heights† 1.541) and the rich sit in low place. I have seen servants upon Horses, and Princes walking as servants upon the earth. Thus the worst and unworthiest of men are sometimes ex∣alted to Places of the greatest Trust and Power. They that proudly contemn God and trample under feet the Ordinances of his worship, do sometimes by Power and Policy invade the Throne, and make the necks of free-born Princes to become their Foot-stool. This hath made some, that be∣fore

have had some Touch of Religion, turn flat Atheists. Such desperate wretches were those that presum'd to make an au∣dacious Reply to the LORD'S just Charge by the Prophet Malachi* 1.542; Your words have been stout against me, saith the LORD: yet ye say, what have we spoken so much a∣gainst thee? ye have said, It is vaine to serve God; and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the LORD of Hosts? And now we call the proud happy: yea, they that work wickednesse are set up; yea, they that tempt God are even deliver'd. 'Twas said of Augustus, * 1.543He prefer'd Piety before Power: But these are herein An∣tipodes to Augustus, who prefer Power be∣fore Piety. Nothing is more intolerable then a poor man that is extreame Proud, a mean man that is very Ambitious: a Ser∣vant that will dominere over his Lord; a Subject that will dare to snatch the Scepter out of the hand of his Soveraigne. Such are the men that make perillous Times. We may see in their Faces several Lineaments of that Pourtraicture which the Apostle gives us of the persons that should make the Times perillous. He tells us they are such as are Proud, Fierce, Traitors, Heady, High-minded† 1.544. When we see then these Properties legibly engraven upon mens

Practices, we may conclude, the Prophecy is fulfill'd, the perillous Times spoken of are come.

When men of low Estates are set in high Places, and men of ambitious spirits are still contending for Priority, it's very prejudicial to the Common-wealth, and of ill consequence to the Church of God. Pla∣to therefore, who in his Political Dis∣courses undertakes to give us the Model and Plat-forme of a well-govern'd Common∣wealth, judges none to be fit for the Go∣vernment thereof, but such as are men of good Estates, as well as of great virtues.

* 1.545For if men that are poore, and want Estates of their own (b ggarly, and hun∣ger-starv'd fellows) shall come once to be set over the Com∣mon-wealth, they'l make account they may and must raise their private Estates out of the Publick Revenues: This City, this Community is not well constituted, cannot be happy. For hence will arise Contentions for the Principality, which being a kinde of Dome∣stick and Intestine War, will both destroy the Competitors, and the rest of the City.

'Twas observ'd of Varus Governour of Syria, that he came poore into the Countrey, and found it rich; but departed thence rich, and left the Countrey poore. To prevent this Oppression of the Poore, by proud Offi∣cers of State, 'tis a good Law, that of the Venetians, whereby they punish with Death, whosoever shall employ a penny of the Publick Stock to his own private Profit.

The strongest Engines of State are made of the same mettal that the greatest Idols of the Heathen, Silver and Gold† 1.546. For want of these many proud, ambitious spirits, a∣spiring to Soveraignty, are still kept in a state of servitude. Thus their poverty turns to the profit of the Common-wealth. For hereby they are fetter'd and restrain'd from many Insolencies, which they would otherwise commit, whereby they would encrease their own guilt, and others grief, whose sufferings would become the matter of their Triumphs. Certainly Riches and Power are the two Pillars of Tyranny, which being once removed, the glory of such men would soon fall to the ground: And therefore does Philo account it as great an advantage that the wicked want them, as that the righteous have them. For as to the one they are the necessary supporters of Magnificence and Authority; so to the other they are notable Instru∣ments of Oppression and Cruelty. Tis not

then without just reason that he thus con∣cludes, * 1.547Poverty and weak∣nesse is profitable to bad men, as riches and strength is very advantagious to good men. But as Aaron could not want Gold to make a molten Calfe, while the Israe∣lites wore it in Jewels and Ear-rings† 1.548: so neither will a Tyrant want Treasure suffici∣ent to serve his turne, while those are worth any thing that are subjected to his Tyranny. Though he that wants both Riches and Power, is thereby cut off from an advantage of rising to greatnesse and glory in the world, though his breast be full of Ambition, and his heart of Revenge; yet when proud Politicians, ambitious spi∣rits have once gotten Power in their hands, they will soon raise up riches to themselves, out of the Ruines of others, by an unjust seizure upon the Rights and Revenues of the truly virtuous, who endeavour to cross and obstruct their impious proceedings. And to worse Tyrants then these can a misera∣ble People hardly be enslav'd, or upon worse termes exchange their golden Liberty for an Iron Bondage.

Ambition is a poysonous Root, from which a thousand Branches of publick Ca∣lamities do spread themselves in a Com∣mon-wealth. Surely Nebuchadnezzars* 1.549 great

Tree, whose shadow rob'd a great part of the Earth of the Light of the Sunne, did at the first spring from a small seed of Am∣bition. When men of low Degree do aspire to the highest Honours, and in pursuit there∣of make use of the Sword to gain the Scep∣ter, the Times do presently become pe∣rillous. Plato, in his Discourse of the† 1.550 Common-wealth, speaks of the several sorts of Government. There is, sayes he, * 1.551A Government which is called O∣ligarchie, which is a Government manag'd by a few men, but replenisht with many Miseries, wherein evils do, as it were, crow'd for Elbow-room; Democracie, or a popular Government, and that generous Government by a Prince, which when it degenerates into an irregular and arbitrary Domination, is by later Writers called Tyranny. After the mention of these, he speaks of

* 1.552A Government springing from Am∣bition, for which he confesses himselfe to be at some losse to finde a fit Name, and therefore calls it a State of Honour, as a∣rising from an intemperate Desire of Digni∣ty, an inordinate affectation of Principality.

Now from this Ambition of Rulers, and af∣fectation of Priority in Government, whereby every one is still climbing up, and thrusting out him that is before or above him, come frequent Changes of Govern∣ment, and many successions of Governours in a short time: then which nothing is more prejudicial to the Peoples Peace and Well-fare. This is a great Punishment of their sinnes, and no small Symptome of perillous Times. 'Tis Solomons Observa∣tion in his Divine Politicks,* 1.553 For the Transgression of a Land many are the Prin∣ces thereof. And still he that succeeds in Government, forcing out the former, is wont to exceed him in obliquities and ri∣gour in governing. Seldome (we say) comes the better. And therefore did that old woman of Sicily pray so heartily for the life of the cruel Tyrant Dionysius; for having lived long, and had experience of the Tyranny of his Predecessors, every one worse then the former, and he then living the worst of them all (as she fear'd not to tell him to his Face, when he demanded the reason of this her Devoti∣on) if he should be taken from them by Death, she much fear'd what should be∣come of them all, when a worse then he should rise up in his roome.

Now he that is carry'd by his Ambition to cloath himself with Authority shall not faile to inherit the Hatred of the People, and

to entaile the inheritance upon his Poste∣rity. Sayes the son of Sirach, * 1.554He that usurps Authority shall in∣cur Hatred. And never can the Subjects be happy under the Government of a Prince that is hated. Tis the Blessing of God upon the Govern∣ment which makes it a meanes of Good to the People, and them which sit under such a Government to be Blessed. But now he must wait for Gods bringing him to the government, that expects Gods blessing upon his Government. But Ambition is ever upon the spu•• in the pursuit of Glory, and will not wait for the Divine Manuduction. Now, says Augustine,

* 1.555So oft do I strive to runne before God, as I desire to rule over men. Now no∣thing is more pernicious to the State then this same

* 1.556Cursed desire of Rule. Ambition is wont to seize the Scepter by storme; and such violent Pro∣ceedings are usually attended with a mul∣tiplicity of Miseries. The Seas are by some observ'd to swell before a Tempest. The swelling of the proud waves of the People, does prognosticate a storme in the State, a Tempest of troubles in the Church.

And this ambition, and eager desire of Government proceeds from the corruption of men, however it pretends to Perfection. For, as Plato well observes,

* 1.557Did a City or Com∣mon-wealth wholely consist of good men, there would be as much striving not to rule, as now a dayes there is Contention for Principality and Domination. And this mo∣desty would be no lesse conducible to the settlement of Peace, then Ambition is for the raising of Commotions in a City or Common-wealth. The same Philosopher confirmes this, by that which he sets down as a certain conclusion, in another Book of his Political Discourses;

* 1.558That City where∣in those that are cal∣led to govern, were not at all ambitious of Government, must needs be best govern'd, and freest from sedi∣tion, and the contrary is to be concluded con∣cerning that City which hath Magistrates of a contrary Disposition. Experience is a sufficient Comment upon this Text. The Orators Observation may sufficiently ve∣rifie the Philosophers Conclusion. Sayes he,

* 1.559Many out of an inordinate desire of

Rule have contaminated themselves with the guilt of wicked attempts. And do we not know that many have attempted the mur∣der of Princes, yea, and have accomplisht their wicked and bloody Designs, that they might make a seizure of the Supream Power, and possesse themselves of the chief seats of Government? Hath not such a Fire of Ambition been kindled in some mens Breasts, as that nothing would quench it but the Life-blood of their lawful King? Is not this it for which the LORD complaines of the Peo∣ple of Israel, the children of Ephraim?† 1.560 They are all hot as an oven, and have de∣voured their Judges; all their Kings are fallen, there is none among them that calleth upon me. That is (sayes a learned and Pious Expositor* 1.561) Their rage disco∣vers it self chiefly in their seditions, frequent conspiracies, and murthers of their Kings. Thus did Baasha conspire against Nadab, King of Israel, and slew him, and reigned in his stead; and so in his Blood founded his most wicked Government; yea, and for his greater security therein he slew all the Royall Family, insomuch as he left not a∣live any that breath'd† 1.562. Then after his Death, when Elah his son began to reigne over Israel, Zimri his servant (Captaine of half his Chariots) conspired against him, and flew him, and reigned in his stead* 1.563. Thus he that had taught Subjects Treason and Rebellion, by cutting off the Family of

his Prince for his own establishment, had his own Family presently after his Death, by the like act, cut off from the Govern∣ment which he had usurpt. Thus, The Lord is known by the judgement which he executeth† 1.564. Thus we read that when Za∣chariah, the sonne of Jeroboam was made King over Israel, Shallum the sonne of Jabesh conspired against him, and smote him before the People, and slew him, and reigned in his stead.* 1.565 And when Shallum the son of Jabesh began to reigne, and had reigned a full moneth in Samaria, Menahem the sonne of Gadi, went up from Tirzah, and came to Samariah, and smote Shallum the sonne of Jabesh in Samaria, and slew him, and reigned in his stead† 1.566. This bloody Menahem to maintain his security in the possession of an usurpt Kingdom, laid heavy Burdens upon all the rich men of Israel, exacting a summe of money from all the mighty men of wealth, for the raising of a thousand Talents of silver, to engage the Forces of the King of Assyria to confirme the Kingdome in his hand* 1.567. By this means he held the Kingdome for the space of ten years, and then by the King of Terrours, who would not be bribed with gold, he was at once deprived of his life and Kingdom. Yet did his sonne Pekahiah reigne in his stead. But by that time he had reigned two years, Pekah the sonne of Remaliah, a Cap∣taine of his conspired against him, and smote

him in Samaria, in the Palace of the Kings House, with Argob, and Arieh, and with fifty men of the Gileadites: and he killed him, and reigned in his roome† 1.568. Thus was the Scepter ravish't by the Sword, and the Soveraignty deflour'd by the Souldiery. Thus was the Palace polluted with the Blood of a Prince, or rather it was wash't from Pollution with his Blood, who by the Effu∣sion of Blood had polluted it. Thus was an Ʋsurper slain, and dispossest of his King∣dome by the hand of a Traitor. But what became of the bloody Parricide, Pekah? Is it not strange that he that waded to the Throne in Blood, and rul'd the Kingdome rather by the Sword then Scepter, should for* 1.569 twenty years together sit upon the Throne of Israel? But yet at length behold the Sun of his Soveraignty sets in a cloud of Blood. For it's said† 1.570, Hoshea the sonne of Elah made a conspiracy against Pekah the sonne of Remaliah, and smote him, and slew him, and reigned in his stead. Thus we have open'd a bloody Scene, and shew'd you the Treasons, Murders, Cruelties, Ex∣actions, Revenge, which are the terrible At∣tendants, that continually wait upon this State-Fury, AMBITION, which is main∣tain'd in the world by the Breath of Honour, and the Blood of Kings.

Now who will not judge these to be perillous Times to the People of God? But when Iniquity thus Reignes, then does

God at length come in, as a Righteous Judge, and executes his just Judgements upon such perfidious Traitors, and unjust Judges. For,* 1.571 God standeth in the Congre∣gation of the Mighty; he judgeth among the Gods. How long (saith he) will ye judge unjustly, and accept the Persons of the wic∣ked? The Injustice of men, sollicits the just Vengeance of God. His Judgements hang like mighty weights upon slender wires over the heads of such a provoking People. He, in his wise and holy Provi∣dence, suffers wicked men, for a time, to be set up; but at length by his hand of Power and Justice, he casts them down. And therefore * 1.572They are but lift∣ed up on high that they may have the greater Fall; as the Eagle carries the shell-fish up into the Aire, that so letting it fall, it may break in pieces upon the Rock. The Wisdome, Power, and Justice of God is wonderfully seene, in the punishment of the wicked, when he turns their cruel designes against the righteous, to their own destruction. I shall therefore conclude these Political Observations with holy Davids Prophetick Representation of the Practice and Punishment of the Profane Politician, with the Praise which he therein returnes unto God. Behold (sayes he† 1.573) he travelleth with Iniquity, and hath conceived mis∣chief,

and brought forth falshood. He made a pit and digg'd it, and is fallen into the ditch which he made. His mischiefe shall return upon his own Head, and his violent dealing shall come down upon his own Pate, I will praise the LORD according to his Righteousnesse: and I will sing praise to the Name of the LORD most high.

The fifth Symptome. Perjury and Covenant-breaking.

[unspec V] THe Times must needs be perillous, When the most sacred Tyes of Consci∣ence, Oaths, Protestations, Vowes and Cove∣nants, are made no account of, in cases of Loyalty and Religion. When they are but as Spiders webs, which entangle the smaller Flies, but the greater break through and es∣cape. When, as Sampsons bands, they snap them in two, like* 1.574 threads of Flax when they touch the Fire. As the Demo∣niack, which was bound with Chaines and Fetters, but he brake all the bands where∣with he was bound† 1.575. You may call such LEGION; for many Devils are surely entred into them, to try their strength in them. The Laws of men are chaines of

Iron; the commands of God, are chaines of Gold; Oaths and Covenants added thereunto, are chaines of Adamant: If Sa∣tan once be so strong in men, as that they break all these chaines, we may well expect perillous Times. For what desperate wickednesse will not such men attempt? What horrid and unheard of Villanies will not such men commit, as bid defiance to God, in the breach of the most sacred bands of Duty, and solemne Obligations to obe∣Obedience? Woe be to the Inhabitants of the Earth, when such Furies of Hell shall be let loose upon them.

This sin of Perjury and Perfidiousnesse, of false-hood and lying unto God in the vio∣lation of Vowes and Covenants, is a sinne which exceedingly incenses Heaven, and provokes the Lord of Hosts, the King of glory (whose sacred name is hereby pro∣fan'd) to execute his fiercest judgements upon such a People; and therefore is a sad Symptome of perillous Times, and fearfull Presage of following Judge∣ments.

Thus when Saul, out of his zeal for the children of Israel and Judah (as the Scri∣pture tells us) sought to destroy the Gibeo∣nites, as being strangers to the Common∣wealth of Israel, God punisht the Violati∣on of that League which Joshuah had* 1.576 long before made with them† 1.577, by bringing a Famine upon the Land for three years un∣cessantly

in the dayes of David* 1.578. Though the Gibeonites deceit was the foundation of this Covenant, and Sauls Zeal the prin∣ciple of the prosecution of them contrary to it, yet is the violation hereof severely punisht by the plague of Famine. Though it be the Fire of Zeal that burns in two these sacred bands, yet will the Fire of Gods wrath be kindled against them that shall voluntarily violate them.

So the LORD threatned Captivity, and very sore Judgements against the Princes and People of Israel, for their violation of their Covenant, of granting a Manu∣mission to their Hebrew servants; and the Punishment answer'd the Prognostick. Ob∣serve the Lords Charge and Commination, the sting of that Prophecy, wherewith Je∣remiah was sent unto them.† 1.579 Thus saith the LORD, the God of Israel, I made a COVENANT with your Fathers, in the day that I brought them forth out of the Land of Egypt, out of the House of Bondmen, saying, At the end of seven yeares, let ye go every man his Brother an Hebrew, which hath been sold unto thee: and when he hath served thee six years, thou shalt let him go free from thee: But your fathers hearkened not unto me, neither inclined their eare. And ye were now turned, and had done Right in my sight, in pro∣claiming every man Liberty to his Neighbour, and ye had made a COVENANT before

me in the House which is called by my Name. But ye turned and polluted MY NAME, and caused every man his ser∣vant, and every man his Hand-maid, whom he had set at Liberty at their pleasure to returne, and brought them into subjection, to be unto you for Servants, and for Hand∣maids. Therefore thus saith the LORD, Ye have not hearkened unto me, in proclaiming Li∣berty every one to his Brother, & every man to his Neighbour: behold, I proclaime a Liberty for you saith the LORD, to the Sword, to the Pestilence, and to the Famine, and I will make you to be removed into all the Kingdoms of the Earth. And I will give the men that have transgressed my COVENANT, which have not performed the words of the COVENANT which they had made before me, when they cut the Calfe in twaine [a Rite signifying, so let it be done to him that shall violate his Covenant] and passed between the Parts thereof, the Princes of Judah, and the Princes of Jeru∣salem, the Eunuchs, and the Priests, and all the People of the Land, which passed be∣tween the Parts of the Calfe, I will even give them into the hand of their Enemies, and into the hand of them that seek their Life, and their dead Bodies shall be for meat unto the Fowles of the Heaven, and to the Beasts of the Earth. And Zedekiah King of Ju∣dah, and his Princes will I give into the hand of their Enemies, and into the Hand

of them that seek their Life, and into the Hand of the King of Babylons Army, which are gone up from you. Behold, I will com∣mand, saith the LORD, and cause them to return to this City, and they shall fight a∣gainst it, and take it, and burne it with Fire, and I will make the Cities of Judah a Desolation, without an inhabitant. Thus for this sinne of Covenant-breaking may God break in pieces a perfidious People with the Iron Rod of War, and lay a flou∣rishing land desolate.

For this sinne does the Lord, by the Pro∣phet Amos, draw up a Charge likewise against Tyrus;* 1.580 Thus saith the LORD, For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole Captivity to Edom, and remembred not the BROTHERLY COVENANT [which was formerly made between David and Solomon Kings of Judah, and Hiram, King of Tyre, who being Brethren by identity of Office, as Kings; and mutual Amity, as Friends, did hereby knit the Bands of Bro∣therhood with a faster knot† 1.581] But I will send a Fire on the Wall of Tyrus, which shall devoure the Palaces thereof.

God himself takes an Oath, and solemn∣ly swears by his Life, that he will punish the King of Judah with Death, and his People with Destruction, for his violation of his Oath and Covenant with the King of

Babylon. See how severely the Lord pro∣ceeds against him for this Sin. Say now to the Rebellious House (sayes the LORD to the Prophet Ezekiel* 1.582) Know ye not what these things mean? Tell them, Behold, the King of Babylon is come to Jerusalem, and hath taken the King thereof, and the Princes thereof, and led them with him to Babylon. And hath taken of the Kings seed, and made a COVENANT with him, and hath taken an OATH of him; he hath also taken the Mighty of the Land: that the Kingdome might be base, that it might not lift it self up, but that by keep∣ing of his COVENANT it might stand. But he rebelled against him in sending his Ambassadours into Egypt, that they might give him Horses and much People. Shall he prosper? shall he escape that doth such things? Or shall he BREAK THE CO∣VENANT, and be delivered? As I live saith the Lord GOD, surely in the place where the King dwelleth that made him King, whose OATH he despised, and whose CO∣VENANT he brake, even with him in the midst of Babylon, he shall die. Neither shall Pharaoh with his mighty Army, and great Company make for him in the War, by casting up Mounts, and building Forts, to cut off many Persons. Seeing he despised the OATH, by breaking the COVE∣NANT, (when lo, he had given his HAND) and hath done all these things, he

shall not escape. Therefore thus saith the Lord GOD, As I live, surely mine OATH that he hath despised, and my COVE∣NANT that he hath broken,, even it will I recompence upon his own head. And I will spread my Net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there, for his Trespasse that he hath tres∣passed against me. And all his Fugitives with all his Bands shall fall by the Sword, and they that remaine shall be scattered to∣wards all windes: and ye shall know that I the LORD have spoken it. Thus will no Force, no Confederacy availe for the securing of that person from a deserved Punishment, who by this sin of Perjury, and Covenant-breaking is become obnoxious to Divine Justice.

An OATH is a sacred thing; it bindes in the Name of God: if it be violated it provokes God to arme his Justice with ven∣geance against the Violator. The LORD will not hold him guiltlesse that taketh his NAME in vain† 1.583.

Perjury* 1.584 is a desperate and damnable sin. It proceeds from Atheism, the mo∣ther of Abominations, and produces Re∣bellion with a thousand impieties. Its a sin which the Heathens have not onely justly condemn'd, but also severely punished. The Egyptians and Scythians punish't Perjury with Death. The Romanes censure of it,

in the Law of the twelve Tables was this, * 1.585Though Perjury have no punishment amongst men but Dis∣grace, it's punish't by God with Destruction. That which was thus detestable amongst Heathens, should be much more abominable amongst Chri∣stians. However God hath declar'd his Wrath against it from Heaven, as some re∣markable Passages of the Divine Providence do fully declare, whereof we shall mention two, out of the Turkish History.

The Emperour Albert had made a Truce with the great Turk, and solemnly rati∣fi'd the same with an Oath. But Pope Eu∣genius the fourth sent him a Dispensation from his Oath, and excited him to renew the Warre against the Turk. Thus does the man of sin make void the Law of God. But in the first battel wherein the Empe∣rour engaged, he was discomfited and slaine. Thus he that with his Sword cut in two the sacred Band of his Oath, had his Perjury written by his enemies Sword, with his own Blood; whereas had he kept his Oath, he might have sav'd his Life. But the Infidels hereupon took occasion to cast reproach upon Christianity, as a Re∣ligion that gave Patronage to Perjury, and Covenant-breaking, when the most solemne Obligation had been sealed with the Name of Christ. Thus Covenant-breaking

brings the most blessed Religion in the World into contempt, and makes Christi∣anity the scorne and reproach of Hea∣thens.

Uladislaus, King of Hungary, having for a time manag'd his War with Amurath the great Turk, with good successe, at length brought him to conditions of Peace, which were to himself sufficiently advan∣tagious. For upon this Agreement cer∣taine Provinces were to be restored to the Hungarians, which otherwise could not have been recover'd by the sword without the losse of many Lives. But a Peace being concluded betwixt them, a solemne League and Covenant for the confirmation thereof, was interchangably sealed with an Oath, taken by both Parties. But the Pope (whose Holinesse was thought sufficient to sanctifie the sinfulnesse of the vilest Perju∣ry) sent a Letter of Dispensation to his son Uladislaus, as a Key of his Cabinet, to un∣lock those Bonds and Fetters wherewith he was bound hand and foot, from the further prosecution of the Warre with the Turks. And to promote the Popes designe, the Car∣dinal of Flor••nce,* 1.586 Admiral of the Navy, on the one hand, and Cardinal Julian, the Popes Legate in Hungary, on the other hand, help to lift him up out of his Ho∣nourable Restraint (the Liberty of Warre being barr'd up to him by a League of Peace) into an infamous Freedome by strong sol∣licitations

to the renewal of the War with Amurath. Hereupon staining the glory of his Crown with the breach of his Covenant, he assaulted the Turk unawares with a great Army, who yet rallying his Forces with all the speed and vigour he could,* 1.587 gave him Bat∣tel. The Victory for a good while together hanging in an equal Ballance, enclin'd to neither side. But at length the Scales be∣gan to turne, and Victory forsaking the Ar∣my of Amurath, seem'd now ready to a∣light upon the Standard of Uladislaus. A∣murath perceiving this, and withal seeing a Crucifix in a displayed Ensigne of the Chri∣stians Army advanc't against him, pluckt the Writing, wherein the late League was contain'd, out of his bosome, and with eyes and hands cast up to Heaven, said, O thou crucifi'd Christ, Behold this is the LEAGƲE which thy Christians made with me, and seal'd with a solemne OATH, swearing by thy Name; and this have they, without cause, this day, violated. If thou be a GOD, as they say thou art, Revenge the wrong done unto thy Name, and the in∣jury offer'd unto me, upon thy perjur'd Peo∣ple, who though they honour thee in their Words, do in their Deeds deny thee. Imme∣diately hereupon the battel turn'd, and th•• Turks prevail'd mightily against the Chri∣stians. The King himself was slaine by the Janissaries, and fell in the midst of his Enemies, though not so much by their

hands as by a stroke of Justice from heaven. The Christians fled before the Mahumetans, and perish't by a miserable slaughter, ele∣ven thousand being slaine in the place, very few escaping with their Lives. Thus hath the Blood and Lives of many slaugh∣ter'd Christians given testimony to the Ju∣stice of God triumphing in the punishment of Perjury, and the violation of Covenants. This is that which (according to the intent of the wicked counsel of Balaam* 1.588) en∣gages God himselfe against his own Peo∣ple.

* 1.589Agesilaus general of the Grecian Army returned this answer to Tissaphernes, Lieu∣tenant to the King of Persi••'s Army, when contrary to his Oath, he had levy'd an Army, and denounc'd War against him; That he gave him no small thanks for that by his Perjury he had made the Gods angry with the Persians, who he hoped for his Fide∣lity would be favourable to the Grecians. And the Event answer'd the Omen; for joyning Battel he gave the Persians a great overthrow.

Pausanius notes this to be one chief cause why Philip King of Macedon, with all his Posterity were so quickly destroy'd, because (however otherwise acomplish't with Prince∣ly Virtues) he made no account of keep∣ing his Oaths, but swore and unswore, as might stand best with his Interest. How justly may we expect that God will root

out the Posterity of perjur'd persons from the Land, however they may at present flou∣rish in their worldly prosperity!

Though† 1.590 all things (at present) come a∣like to all; yea, though he that sweareth and violateth his Oath be more successeful then he that feareth an Oath, yet there is a day of account to come, wherein God will bring every work into judgement* 1.591, and then dreadful shall the estate be of for∣sworne Atheists. Certainly a sword hangs over the Head of every perjur'd Person, and all his worldly greatnesse shall not shield him from the danger; as over the head of Damocles in the Palace of Dio∣nysius, a sword was hung by a haire, which when he perceived, he could take no Plea∣sure in all the sumptuous Preparations which the Tyrant had made to give him a mo∣mentany tast of his worldly greatnesse and felicity. The Lord hath said, that† 1.592 he will be a swift witnesse against the false swearers, and though they say to God, De∣part from us, the LORD hath said, I will come near to you, to judgement. The perjur'd person shall not be able to keep that* 1.593 flying Roll out of his house, which shall bring in with it that curse of God, which shall con∣sume his dwelling place. For,† 1.594 I will bring it forth, saith the LORD of Hosts, and it shall enter into the House of the Thief, and into the House of him that sweareth falsly by my Name: and it shall remaine in the

midst of his House, and shall consume it, with the Timber thereof, and the Stones thereof. All the precious substance of per∣jur'd Persons shall be but as Stubble, when the wrath of the Lord, like Fire, shall be kin∣dled against them.

Personal sins shall have Personal punish∣ments. But when a sin is become common and National, justly may we feare some National judgement. How justly may God spread a thunder-cloud over a whole Land for the punishment of the sinne of false∣hood and perjury, in the violation of sacred Oaths and Covenants. Shall not the LORD have a Controversie with the Inhabitants of the Land, when there is no TRUTH, nor mercy, nor knowledge of God in the Land? When by swearing and forswearing the Land is polluted, may we not justy feare that the Land shall mourn, and that every one that dwelleth therein shall languish* 1.595? Will not the Lord hew that people in pieces by the sword, and consume that City with the Plague, that shall break the sacred band of a solemn Covenant? Thus saith the LORD by Moses to his people Israel, concern∣ing this sin;† 1.596 I will bring a SWORD upon you that shall avenge the QUARREL of my COVENANT: and when ye are gather'd together within your Cities, I will send the PESTILENCE among you, and ye shall be deliver'd into the hand of the Enemy. Thus Perjury and Covenant-breaking

brings in War and Destruction upon a Land, and so must needs be a Prognostick of perillous Times.

And more sad and fearful yet it is, when this sin is twisted with the sin of Treason and Rebellion, and committed under pre∣tences of Religion. The souldiers of Alex∣ander, called* 1.597 Argyraspides, because by Alexanders gift, they wore Silver Shields (as Plutarch relates of them) were grand TRAYTORS to their GENERAL, to whom they had bound themselves by ma∣ny solemne OATHS and PROTESTATI∣ONS, insomuch that Antigonus, with whom they had treacherously comply'd a∣gainst their Prince, the sonne of Alexander, and their General, Eumenes, whom they had deliver'd up bound into his hands, so perfectly hated them for this their perfidious∣nesse, that he burnt one of their Colonels, and slew the other, and engaged the rest in such desperate services in forraigne Coun∣treys, that not one of them return'd alive home. When men under the silver shields of Religious Pretences, presume they shall be secure in the guilt of the detestable sinnes of Perjury, Treason, and Rebellion, they shall be sure not to escape punishment by the Iron sword of Justice. But now when such hateful vices as these lift up their heads, and proudly outbraving all opposition, usurp the Throne of the most Heroick Virtues, we may safely conclude the dayes are come,

which the Apostle hath foretold us shall be perillous times. For these are those very black brands, and marks of Infamy where∣with the Apostle hath stigmatiz'd those sin∣ners, which (how Saint-like soever they should appear in their Disguise of formal godlinesse) should by their diffusive wicked∣nesse make the dayes Evil, the Times peril∣lous. For in those Daies he hath told us men shall be * 1.598Truce-breakers, Traytors, Rebells: such as make no con∣science of keeping their Covenants, but vio∣late the most solemn Obligations, religious∣ly ratifi'd; such as betray the Persons or Interests of those that have reposed Trust in them, and to whom they are oblig'd by solemne Oaths and Protestations of fidelity; such as are disobedient to their Natural or Political Parents, who rise up in Rebellion against their lawful Princes and Governours, to whom they have sworne Alleagiance, or at least made solemn Protestations of subjecti∣on and service, with hazard of their Lives and Estates. Such perfidious Persons make pe∣rillous Times.

A further and fuller Description of such men, we have in the Prophet Hosea, if we rightly understand the place, for which purpose, I shall produce the interpretations of some of the most solid, pious, and judi∣cious Divines, who may deservedly be

reckoned amongst the best Expositors. The words of the Prophet are these;* 1.599 Their Heart is divided: now shall they be found faulty: he shall break down their Altars: he shall spoile their Images. For now they shall say, We have no KING, because we feared not the LORD; what then should a King do to us? They have spoken words SWEAR∣ING FALSELY in making a COVE∣NANT: thus Judgement springeth up as Hemlock in the Furrows of the Field. The Interpretation of this Scripture is given thus;

Their heart is divided, Or (as it is in the Margin) he hath divided their heart* 1.600 * 1.601:] viz. Having taken away the Spirit of Peace and concord from them, he hath given them over to Divisions, Factions, and frequent Murthers of Princes, which will cause the utter ruine of the Kingdome* 1.602.

For now they shall say, We have no King] Within a very short time God shall take away their King, &c. This taking away of a King, is a remarkable Evidence of Gods Wrath† 1.603, and convincing the same, even to a people obdurate in sin, that would faine deny Gods hand to be in it* 1.604. Or, * 1.605We have no King] that is, we bow not to the commands of our Kings, but we make our Kings bow to our commands; We by our

own Power, make and null Laws at our own pleasure. And by the following words it appears, they made no more matter of casting off their Laws, and cutting off their King, then a man would make of breaking a bubble. For its said* 1.606, As for Sama••ia, her King is cut off as the Fome [or, a Bubble† 1.607] upon the Water. Which the Septuagint render thus;

* 1.608Samaria hath con∣temptuously cast off her King, as a wi∣ther'd weed upon the Face of the water. Thus did these wicked wretches cast of all Loyalty in cutting off their King; and for the further aggravation of their daring crimes, they cast off all Religion too, in their breaking their OATH of Allegiance to their King, and their COVENANT of new Obedience to God, as if they resolv'd by some desperate Designe, to shew them∣selves profest Enemies both to God and Man. For to this purpose are the following words interpreted;

They have spoken words, swearing falsely in making a Covenant.] Swearing falsely, viz. to God, in promising him Conversion and Service; or to their King, binding them∣selves to be faithful to him, &c* 1.609. The words impott, * 1.610They are all of them perjur'd Persons

and Covenant-break∣ers, and new conspi∣racies do daily spring up amongst them. Such are the persons here describ'd, and such are their Practises. Now what can be expected to follow hereupon, but Miseries and Calamities to the People of the Land, and at length the punishment of such perjur'd Persons? For its said,

Thus Judgement springeth up as Hemlock in the Furrowes of the Field] i. e. instead of wholesome judgement, to relieve the op∣pressed, cruel Oppression covers the Land, which, as poysonous Hemlock, overgrows the poore oppressed People, who by the barbarous usages, and mercilesse cruelties of these insolent Traitors and Tyrants, are furrow'd (as a Field that is plow'd) with continual afflictions* 1.611. Or, as others inter∣pret it of their punishments, which they shall at length procure to themselves by these wicked practises; Gods Judgements shall multiply like Hemlock, or other poysonous Herbs which grow abundantly in the Fields† 1.612. Thus they that sowe Injustice shall at length reap Judgement. When such cur∣sed seed as this is cast into a Land, it will not faile to yeeld a plentiful Crop of Miseries and Vexations. Hence then we may safely conclude, that evil Dayes, pe∣rillous Times are at hand, when men make no conscience of Oathes and Co∣venants,

in Matters of Loyalty and Religion.

The sixt Symptome. Practical Atheisme.

[unspec VI] PErillous are the Times, Dangerous the Dayes, When men dare in their words to entitle God, to those wicked works where∣in they deny God. When men presume to prefix the sacred and glorious Name of God to the most injurious Usurpations and flagi∣tious Enormities under the Sunne. When men pretending to act for the Cause of God, and the good of his precious people, having by such barbarous and bloody Enter∣prises, as make the very Earth to blush un∣der the eye of heaven, accomplish't their cursed Designes, shall dare to charge the actual accomplishment thereof upon the all-glorious God, as having effected the same by his good hand of Providence. When men having brought to passe their owne wicked devices* 1.613, by such desperate Acts of Injustice and execrable villanies, as the very report thereof casts astonishment upon the mindes of all men that have not utterly

banisht all humanity and fear of God, shall yet say, This is the LORDS doing, and it is marvellous in our eyes† 1.614. Bold blas∣phemers! For what more horrid blasphemy can possibly be imagin'd, then to make that God, who is infinitely and essentially holy, and Just, and good, the Author of such intolerable Insolencies, unparallel'd Impieties, and superlative sinnes of these desperately daring spirits? These are certainly the pe∣rillous Times whereof the Apostle hath fore∣warn'd the people of God. For in those dayes he hath told us that men, however pretending godlinesse, shall indeed be * 1.615Blasphemers.

This was the wonted Practise of that man of sinne, the sonne of Perdition, who opposeth and exalteth himself above all that is called God† 1.616, insomuch as it grew to a Pro∣verb, * 1.617All mischief comes a Gods Name. He dethrones Princes, makes unjust Warre against Nations and Kingdomes, persecutes Christians to death with as much Cruelty as any of the Hea∣then Emperours, gives dispensations to subjects to rebel against their Soveraignes, absolving them from their Oaths of Allea∣giance, and all Obligations to Loyalty and Obedience, and all this in the Name of God, and by the pretended conduct of the Divine Providence. And does not this

* 1.618 Mystery of Iniquity still work in the Chri∣stian world? And must not these high Provocations of God needs make perillous Times? When men entitle God to the greatest Irregularities, and most detestable Impieties that ever were acted amongst men. When men securely act the highest Rebellions, and as securely proceed in these audacious actings under the pre∣tended Patronage of the Divine Providence. Was not God infinitely Patient, he would send down Fire from heaven to consume such Atheists on earth.

How oft hath the Church of God been put into Blood by those that in their dis∣played Banners have borne the Name of God! How oft hath that sacred Name IMMANUEL, GOD WITH US, been abus'd by them that have assembled all their forces to fight against God! How oft have they glory'd in the Appearings of the LORD of Hosts for them, who when they have prosper'd in their audacious attempts, have dar'd to bid defiance to the Hosts of the LORD! How vainly have men boast∣ed that the† 1.619 Name of the LORD hath been a strong Tower of defence unto them, when (by divine permission) they have prosper'd in those enormous actings, which carry in them a flat Contradiction to all Gods glorious attributes! Thus is the Name of God fearfully abus'd by the worst of men. Thus do the Practitioners of the

black Art (a fit name for so dreadful a Work of Darknesse) make use of the Name of God for the raising up the Devil. And do not profane Politicians practise the same Art? And is not this the way to turne the Earth into a Hell? needs then must the times be perillous, when such Ar∣tists do abound, when such Atheists prevaile and prosper in the world.

Plato, a Heathen Philosopher, so abhor'd all Representations of God, the CHIEF∣EST GOOD, as the Authour or Patron of such irregularities and grand enormities by men committed, for the satisfaction of their own lusts, as that he determines it ut∣terly unfit that any such thing should be so much as once spoken or written in a well or∣der'd Common-wealth, lest it should admini∣ster an occasion to people to entertain any Conceits of God, unworthy of the puri∣ty and goodnesse of his most holy nature. And for the reason of this his determination, he gives us this Divine Axiome of undoubt∣ed verity; * 1.620God is not the Authour of Evil. How may this testi∣mony of Plato make these impious Politi∣cians, who pretend they have been taught in the School of Christ, to blush at their impieties were they not as well shamelesse as Godlesse) in charging God foolishly, with those successeful attempts and mon∣struous

atchievements which could never have been brought forth into the World, or have seen the light, had not the very sinews of Law and Justice been cut asunder with the sword! How wickedly are such enormities offer'd to the Peoples kind embraces, as issuing from the womb of Gods most wise and holy Counsels, and midwif't into the world by the powerful efficiency of his good hand of Providence, when they are indeed the Births of their own Policies, and the proper issues of their own† 1.621 inventions! That God had a hand in permitting them, we grant; for there is no evil done without the Permission of the Divine Providence: And that he will have a hand in Punishing them, they shall at length feele, by their own woful experience, who were the Actors of those enormities, which they blasphemously charge upon God as the Authour. God will certainly vindicate the glory of his holiness, by the severe pu∣nishment of such bold Blasphemers, such presumptuous Atheists. Yea, such fearful Provocations may at length pluck down dreadful Judgements upon the whole Land. The Times therefore must needs be perillous when the great God is thus provokt by such fearful blasphemies, and horrid impieties.

The seventh Symptome. Impiety acted with Impunity.

THe Times are perillous to the People of God, When Ambitious men car∣ry [unspec VII] on their most injurious Designes, with Im∣punity, to a full accomplishment. When those that under pretences of Religion and Gods glory, seek nothing but the satisfaction of their own lusts, and those who accomplish their ungodly designes by the most injurious means, and yet presume to entitle God to their impious proceedings, do not only escape punishment under these high Provocations, but also prosper in their works, and flourish in the world. Thus does God sometimes permit it to be, for the Tryal of his peoples Faith and Patience, the Exercise of their Love, Zeale, and other Graces; as also for a judicial hardening of such Atheists in their wicked wayes, to their just Destruction. Thus sometimes* 1.622 those that work wicked∣nesse are set up and established, while those that truly feare the Name of God, are cast down and opprest. Thus Righteousnesse does not onely for the present lose its re∣ward, and Iniquity escape with Impunity; but righteous men are opprest and con∣temn'd,

and the wicked are exalted, and crown'd with Dignity and honour, and flourish in the world in Prosperity and Peace. This is that of which the Wise man complain'd† 1.623, There is a vanity which is done upon the Earth, that there be just men, to whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous. But now these Times must needs be perillous to the People of God; both in respect of their outward e∣state in the world, wherein they are subject to the oppression of the proud, and in dan∣ger of Persecution through the insolencies of the wicked: and also in respect of their souls and spiritual condition, wherein they are obnoxious to many sore Temptations, as to call in question Gods Providence, and to faint in the wayes of Righteousnesse. Thus was holy* 1.624 Davids Faith stagger'd, his feet almost slipt, and he was in danger of a fearful Fall, and began to speak un∣advisedly with his lips, while he gave way to carnal reasonings, and so drew a false Commentary upon the sacred Text of Gods Providences, darken'd by wicked mens pro∣sperity in the world. Truly (sayes he† 1.625) God is good to Israel, even to such as are of a cleane heart. But as for me, my feet were almost gone, my steps had well-nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked. Then

he describes the tranquility of their State, their Impunity and exemption from trou∣ble, notwithstanding all the insolencies, irregularities, and impieties they were guilty of. For (sayes he* 1.626) there are no bands in their death: but their strength is firme. they are not in trouble as other men: neither are they plagued like other men. There∣fore Pride compasseth them about as a chaine: Violence covereth them as a garment. Their eyes stand out with Fatnesse: they have more then heart could wish. They are corrupt, and speak wickedly concerning Oppression: they speak loftily. They set their mouth a∣gainst the Heavens; and their tongue walk∣eth through the Earth: Therefore his Peo∣ple returne hither: and waters of a full cup are wrung out to them. And they say, how doth God know? And is there knowledge in the most high? Behold these are the un∣godly who prosper in the world; they en∣crease in riches. And how sad a Conclu∣sion did the Psalmist, under this temptation, draw from these premises.† 1.627 Verily, I have cleansed my heart in vaine, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning. Thus do wicked men prosper in their highest Impieties, as if they were privi∣ledg'd with a perpetual Impunity. And, as Calvin speaks, * 1.628This their Impu∣nity through Gods

Forbearance, when they do, as it were set themselves on pur∣pose to provoke his vengeance, is the ground of their proud Triumphs, and insolent insultations over his Providence, Patience and Justice. Now this is a great stumbling-block in the way of the godly, while it occasions in their minds unworthy thoughts of the Divine Providence, and mightily weakens that Restraint, whereby they are kept from the Commission of such Impieties. And therefore it is, as he sayes,

* 1.629A sore and hurt∣ful temptation, not onely as it nourishes a secret Prejudice against the Divine Providence, as suf∣fering things to go out of Order, but al∣so as it unbridles unruly lusts, and emboldens to walk in forbidden wayes, while it banishes the fear of punishment, and flatters the soul with promises of se∣curity in sinne. This then must needs make the Times perillous. Concerning this therefore does the Prophet expostulate with the Lord, as the cause of many Ca∣lamities to the Land. Righteous art thou O LORD (sayes he* 1.630) when I plead with

thee: yet let me talk with thee of thy Judge∣ments [Or, as the Margin reads it, Let me reason the Case with thee concerning thy judgements:] Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deale very treacherously? Thou hast planted them, yea, they have ta∣ken toot: they grow, yea, they bring forth Fruit; thou art near in their mouth, and far from their reins. But thou, O LORD, knowest me, thou hast seen me, and tryed mine heart towards thee; pull them out like sheep for the slaughter, and prepare them for the Day of slaughter. How long shall the Land mourn, and the Herbs of every Field wither, for the wickednesse of them that dwell therein? [q. d. Wilt thou O Lord for ever suffer these wicked ones, who are the cause that the whole coun∣trey is ruin'd through thy just wrath† 1.631?] The Beasts are consum'd, and the Birds, [viz. by the drought and Famine brought upon the whole land for the punishment of the excesses of these wicked ones, and their Atheistical contempt of the Divine Pro∣vidence] because they said, he shall not see our last end. [q. d. We are so firmly root∣ed in our places of Power, that notwith∣standing the Judgements of God threatned against us, we shall flourish for ever. True,* 1.632 this Jeremy telleth us what at length will befal us, and that all our present pro∣sperity shall end in extreame misery: but

his words are but winde; he will never live to see any such matter befall us; we shall sooner see an end of him, then he any such end of us.] Thus do the worlds proud Potentates, under pretences of Piety, securely proceed in their wayes of wickednesse, se∣cretly slighting the Lords threatnings, and contemning his Providence, because they are not presently overtaken with their oft deserved punishments. And does not this Prosperity and Immunity of such profane Po∣liticians, presumptuous Atheists, speak the times evil and perillous?

But now it pleases God in his most ho∣ly and righteous providence, to permit it thus to be, that wicked men being hereby judicially hardened in their sinnes, might more securely passe on and be punished, and so at length be suddenly swallow'd up into an inevitable Destruction. Thus, there is a time wherein one man ruleth over ano∣ther to his own hurt† 1.633: For, wickednesse shall not deliver those that are given to it* 1.634. Yet, because sentence against an evil work is not executed speedily, therefore the heart of the sonnes of men is fully set in them to do evil† 1.635. But at length God bringeth the wheele of his Providence over them, and stretching forth his hand of Power, arm'd with Justice against them, he suddenly thrusts them down from the top of their earthly pomp and glory into a dreadful de∣struction. This was the resolution which

David received of his difficult question in this case, which so much perplexed his spi∣rit, when he had sought the Lord in his Sanctuary. When I thought to know this (sayes he* 1.636) it was too painful for me. Ʋn∣til I went into the SANCTUARY of God, then understood I their END. Surely thou didst set them in slippery places: thou castedst them down into Destruction. How are they brought into Desolation, as in a moment they are utterly consumed with ter∣rors. As a dreame, when one awaketh; so, O Lord, when thou awakest thou shalt de∣spise their Image. That is, when thy PRO∣VIDENCE, which seemeth to sleep during the time of their Impunity, shall awake to their just punishment, then shall their earth∣ly prosperity, and all their worldly great∣nesse and glory, which is but an IMAGE of happinesse vanish away, and give place to those afflicting miseries, that everlast∣ing ig••ominy and contempt, which shall suddenly and irresistibly come upon them. So likewise does JOB excellently de∣scribe the flourishing state of these wicked men, and fully resolves the Question, and cleares the case of their present impunity, by setting before us the triumphs of the Di∣vine Justice in their future Punishment, their final destruction. The Tabernacles of the Robbers (saith he† 1.637) prosper, and they that provoke God are secure; into whose hand God bringeth abundantly. But,

* 1.638 Wherefore do the wicked live, become old, yea, are MIGHTY IN POWER? Their seed is established in their sight with them, and their off-spring before their eyes. Their houses are safe from Fear, neither is the Rod of God upon them. Their Bull gendreth and faileth not, their Cow calveth, and casteth not her Calfe. They send forth their little ones like a flock, and their chil∣dren dance. They take the Timbrel and Harp, and rejoyce at the sound of the Or∣gan. They spend their dayes in Wealth [and Mirth* 1.639] and in a moment go down into the Grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of thy wayes. What is the Al∣mighty that we should serve him? And what profit should we have if we pray unto him? Loe, their good is not in their hand, the counsel of the wicked is far from me. How oft is the Candle of the wicked put out? And how oft cometh their destruction upon them? God distributeth sorrows in his An∣ger. They are as stubble before the winde, and as chaff that the storme carrieth away. God layeth up his Iniquity [or, the punish∣ment of his iniquity* 1.640] for his children: he rewardeth him, and HE SHALL KNOW IT. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. Now what can be more pleasant and de∣sirable then the Beginning of these wicked worldlings; and what can be more dread∣full

and formidable then their latter End? And further, sayes he,† 1.641 Why, seeing times are not hidden from the Almighty, do they that know him, not see his Dayes? i. e. The time by him appointed for the punishment of the wicked.* 1.642 Some remove the Land∣marks; They violently take away Flocks, and feed thereof.† 1.643 They turn the needy out of the way: the poore of the earth hide them∣selves together.* 1.644 They cause the naked to lodge without clothing, that they have no covering in the cold.† 1.645 Men groane from out of the City, and the soul of the wounded cryeth out: yet God layeth not Folly to them. They are of those that rebel against the Light; they know not the wayes thereof, nor abide in the paths thereof.* 1.646 He draweth also the Mighty with his POWER he riseth up and no man is sure of Life. That is, saith Diodati, they subvert and over∣throw all publick Order, and lawful Go∣vernment with their violence. Thus far do the wicked prevaile and prosper. But what follows?† 1.647 Though it be given him to be in safety, whereon he resteth; yet his eyes [even the eyes of God] are upon their Wayes. They are exalted for a little time, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the eares of Corne. This may be understood (sayes a late Expositor* 1.648) of the like violence, wherewith Tyrants shall be cut off, by which they have cut

off other Mighty and great men: as Thra∣sibulus, King of the Milesians, by striking off with his staffe certain ears of corne (which began to lift up their heads above their fellows) and Tarquin, King of the Romanes, by doing the like to certaine Poppies in his Garden, signified their mindes to have divers chiefe men be∣headed: which was accordingly accom∣plished.

But now when wicked men carry on their wicked Designes, under the specious pretences of RELIGION and LIBERTY, and carry out their most enormous en∣terprizes with IMPUNITY and GOOD SUCCESSE, such Times must needs be extreamly perillous. For hereby a wide gap will be open'd to many grand impieties, which will all heighten the provocation of God, to inflict upon such a people his sorest Judgements. For as those that tru∣ly fear God will hereby be much discourag'd in the wayes of truth and righteousnesse, so will the wicked be much harden'd and hearten'd in their sinnes, and embolden'd to proceed in their Impieties, as the surest path to Prosperity, Greatnesse, and Ho∣nour in the world. Thus will multitudes unite their strength, with these strong Cords of wickednesse, to pluck down Gods heaviest Judgements upon their own heads, which may involve all the Inhabitants of such a sinful Nation in Misery, Affliction and Woe.

Plutarch, in his Morals, hath an ex∣cellent Discourse upon this Subject, from which I shall select a few Passages which speak fully to our present Purpose. It can∣not surely either be unpleasant or unprofitable to heare a Heathen discoursing of the Providences of God in permitting of sinnes, and delaying for a time the punishment thereof; and in this discourse to heare corruption quarrelling with these dispensa∣tions; and to see virtue in a fainting fit, and Vice emboldening it self thereby; and then presently to behold NATURE co∣ming in with her golden Lamp, and clear∣ing up the Divine Justice in a severe com∣pensation of this delay, partly by Judge∣ments more seasonably executed in this life, and partly by eternal Punishments pre∣par'd for such sinners in the world to come. For thus he brings in Patrocles speaking of Gods delay in the punishment of notorious offendors.

* 1.649The slacknesse and delay of the Divine Power in proceed∣ing to the punishment of wicked men seems to me to be a very sore evil.* 1.650 And he gives us the reason of this his Opi∣nion.

* 1.651For when the dis∣charge of this debt of the Divine Justice is thus delay'd from day to day, it does more then any thing discourage the hopes, and defect the spirit of those that suffer wrong, and on the other side, it makes the wicked that oppresse them the more confident and audacious. And a∣gain, this is another evil, (as Olympiacus replies to Patrocles)

* 1.652That this slackness of punishment wea∣kens the Belief of the Divine Providence: It also obscures the rayes of Righteous∣nesse, and scatters the Feares of wickednesse.

But Plutarch most divinely commends Sobriety in judging of the things of God. For as one unskilful in the art of Musick or Warre, or Physick (as he excellently illustrates it) not knowing the grounds and reasons thereof, is not able to give a right judgement of the actings of those that are expert in these Arts: so much lesse fit are we to prescribe a method to the wise Providence of God for the Punishment of Offendors. And for this purpose he produces Pindar calling the chief Deity.

* 1.653The chiefe or best Artist: for as much as to him it pertains, as the Administrator of Justice, to deter∣mine when, and how, and how far every wicked man is to be pu∣nished. And for all these his Determinati∣ons there are good Grounds and Reasons well known to his wisdome, though he sees it not meet to manifest them to his creatures, who by the Law of their Being which they have received from him, are bound quietly to submit to all his deter∣minations, as ever founded in infinite Wisdome and Justice. Neither should the Proceedings of his providence seeme strange to us, because the Reason is hid from us. For (sayes he) even Humane Lawes, the Reason unknown, would seem absurd; yet being made by Reasonable Creatures we would not presently judge them irra∣tionall. When God therefore delays the Execution of his Judgement upon sinners for the punishment of their crimes, 'tis not for fear of Error or Repentance, but to give us an example of Patience and Meek∣nesse, to banish from us Anger and Impe∣tuousnesse in punishing Offences and reven∣ging wrongs. Then he makes a large re∣presentation of their torments in Hell, who through Gods forbearance, have escaped punishment on Earth. Thus we see what

sound and solid doctrine is taught in the School of a Heathen Moralist, concerning those Providences of God which sometimes puzzle the thoughts of sober and under∣standing Christians. Hence also we may take notice that this Impunity of wicked men, notwithstanding all their Provocations, is a matter of ordinary Occurrence, and u∣niversal Observation.

Moreover such times must needs be pe∣rillous, if we consider that Gods permission of people to proceed in wayes of wicked∣nesse without punishment, is the sorest Judgement, and a sad presage of the utter d••struction of such a sinful people. Ah sin∣ful Nation! (sayes the LORD concerning Israel, when they were design'd to destruction† 1.654) a People laden with iniquity, a seed of evil Doers, children that are cor∣rupters; they have forsaken the LORD, they have provoked the holy One of Israel unto anger, they have gone away backward. Why should ye be stricken any more? Ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head, there is no sound∣nesse in it, but wounds, and bruises, and pu∣trifying sores; they have not been closed, neither bound up, neither mollifi'd with oynt∣ment. But behold the approaching de∣struction of this unpunisht people. Your Countrey is desolate, your Cities are burnt with Fire: your Land, strangers devoure

it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a Cottage in a vineyard, as a Lodge in a garden of Cucumbers, as a besieged City. Thus though justice have leaden feet, and be slow in coming, yet it hath iron hands, to crush the rebellious, and break in pieces a provoking peo∣ple.

Impunity is a sad signe of God's implaca∣ble wrath against a people, that notwith∣standing many warnings, are become stub∣borne in their sinnes. Hereby they are but reserved for some greater Judgement, fit∣ted for a sorer punishment. God never spake with a more wrathful voice to the people of Israel, and to the children of Ephraim, then when he said,* 1.655 I will not punish your daughters when they commit whoredome, nor your Spouses when they com∣mit Adultery: for themselves are separated with whores, and they sacrifice with Harlots: therefore the people that doth not understand shall fall, [or, be punished† 1.656.] And again,* 1.657 Ephraim is joyned to Idols, let him alone. When God thus permits particular persons (especially such as are set in high places, and so are the more Exemplary in their abo∣minations) to proceed without punishment in their sins, its a fearful presage of some General Judgement to be inflicted upon the whole Land. Thus it was in the case of Ephraims and Israels sin. I know Ephra∣im

(sayes the Lord† 1.658) and Israel is not hid from me: for now, O Ephraim, thou com∣mittest whoredome, and Israel is defiled. They will not frame their doings to turn unto their God: for the spirit of whoredomes is in the midst of them, and they have not known the LORD. And the pride of Israel doth te∣stifie to his face: therefore shall Israel and Ephraim fall in their Iniquity: Judah also shall fall with them. When great persons escape punishment from God in the guilt of flagitious enormities, and fearful Pro∣vocations, let the whole Land tremble for fear of Gods judgements.

The eighth Symptome. Toleration of Errors in Religion.

THe Prediction of perillous Times is [unspec VIII] certainly accomplish't, When the sim∣plicity of the TRUTH, and true WORSHIP of God, is out-fac't by the impudency of ER∣ROUR, false WORSHIP and profane∣nesse. When Errour shall set up its Throne in the Temple of God (a Christian Church) and Truth shall be set at the footstoole. When false worship shall lift up its head,

and true worship shall hang the Wing. When Profanenesse shall proudly presse into the Sanctuary, and humble Piety shall either be excluded or derided. When the ancient and venerable Truth and true Religion shall grow out of Credit, and Errour, false wor∣ship and Profanenesse, as a new upstart clad in a glorious Disguise, and waited on by his insolent Atendants, on either hand, shall be all in Fashion and favour. When the latter shall be suffer'd to brow-beat and justle out the former, in many places of the Land. When the Vultures shall drive the Doves from their Houses, and the Wolves shall contend with the Sheep for the Fold, they must needs be perillous Times.

When false Teachers, the Captaines of the Train-bands of the Prince of Darkness, who for the carrying on of this designe, transformes himself into an Angel of Light* 1.659, shall by their Satanical stratagems, so far prevaile against the Kingdome of Christ, as to carry away Captive many of his Sub∣jects, who in their Baptisme receiv'd their Press-money to fight under his Banner, the perillous Times prophecy'd of by the Apo∣stle are come† 1.660.

Doubtlesse the Times are perillous when Saints shall be rejected as sinners, and Se∣ducers shall be received as Saints, though they daily grow worse and worse, deceiving and being deceived* 1.661. When Religion shall be derided as superstition, and humane

inventions shall be obtruded upon seduced Christians as the Ordinances of Christ. When the proud Philistines shall defie the Army of the Israelites, the Hosts of the Living God, and Saul, with his men of War, shall stand and look on; if David, or rather the sonne of David come not to succour us, we must needs be in a dange∣rous condition. When Dagon is brought into the Temple of God, and set above the Ark; when Jeroboams Calves have more Worshippers and Followers then the God of Israel; when Christ in his Ministers is set at naught by Herod and his men of War; When true Christianity is crucifi••d betwixt two thieves, Er••or on the one hand, and Profanesse on the other, do not the People of God know and feel that these are evil and perillous Times?

When Idolatry shall justle out true Chri∣stianity, the Times must needs be perillous. To set up I••ols in the Temple of God, what is it but the Abomination which maketh de∣solate? Now error and Heresie is a kinde of spiritual Idolatry.

* 1.662 Many Hereticks (sayes Augustine) as well as Pagans, have themselves feigned and formed many Gods unto themseves, and though they have not set them up in

Temples, yet which is worse, they have enshrined them in their own hearts, and so they themselves have become the Temples of false and foolish I∣mages. Now when Christians that have been consecrated by Baptisme to be Temples of the Holy Ghost, shall turn themselves into Temples of such phantastick Idols, of their own Invention, this must needs be a sinne highly provoking the Lord to Jea∣lousie, and so speak the Times peril∣lous.

But for the further clearing up of this Symptome, I shall do these two things; viz.

• 1. Lay down the Characters of Erroneous Persons.
• 2. Shew the Cases which, upon this Ac∣count, constitute perillous Times.

The Characters of Erroneous Persons.

ERroneous persons, when they appeare, do (as Comets) portend great Calami∣ties to the Church of God, the Kingdome of Christ. And if we search the Prophecies of the New Testament, we shall finde that

the arising and abounding of false Teachers, Hereticks and Seducers is expresly foretold to be in the last dayes, when the Apostle hath told us perillous Times shall come. False-Fires are not wont to appear till the approach of Night: and these misguiding New-lights shall appear in the evening of the world; and great is the danger of those that are misled by them. Our Saviour in his discourse of the end of the world, and Prophecy of those things which should come to passe in the last dayes, fore∣warns us of such deceivers. Then (sayes he* 1.663) if any man shall say unto you, Loe, here is Christ, or there: believe it not. For there shall arise false Christs, and false Pro∣phets, and shall shew great signes and won∣ders, insomuch that (if it were possible) they shall deceive the very Elect. Behold I have told you before. God, before his wheat is gather'd into his Garner, before his Church on Earth is translated into Heaven, before gracious Saints are taken up into his glori∣ous Kingdome, will suffer the windes of false Doctrines to blow thereupon, that so graceless ones, who are as* 1.664 Chaff, carryed about with every winde of Doctrine† 1.665, may be separated from the Wheat, the truly gracious. And therefore, says the Apostle* 1.666, There must be also Heresie, [or Sects† 1.667] a∣mong you, that they which are approved may be made manifest among you. And sayes the Apostle Peter,* 1.668 There were false prophets

also among the People, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even de∣nying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious wayes, by rea∣son of whom the way of Truth shall be evil spoken of. And for the time of their ap∣pearing, this he intimates to us in what he further speaks of them afterwards;† 1.669 Know∣ing this first, that there shall come in the last Dayes scoffers, walking after their own lusts. This is fully confirmed by what the Apostle Paul speaks of them in his Premo∣nition given to Timothy, in both his Epi∣stles to him directed. In the former, sayes he,* 1.670 Now the spirit speaketh expresly, that in the latter Times some shall depart from the Faith, giving heed to seducing spirits, and Doctrines of Devils: speaking lies in hypocrisie, having their conscience sear••d with a hot iron. And in the latter, sayes he,† 1.671 This know also that in the last Dayes perillous times shall come. For men shall be lovers of their own selves, &c. Of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. So likewise does the Apostle John tell us, that the coming of many Anti∣christs (false Teachers opposing the Do∣ctrine of Christ contain'd in the Gospel)

does manifestly discover that it is the last time* 1.672. And sayes the Apostle Jude,† 1.673 Beloved, remember ye the words which were spoken before of the Apostles of the Lord Jesus Christ: How that they told you there should be Mockers in the Last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the spirit, how much soever they may pretend thereunto. Thus we see its unde∣nyably manifest from the Holy Scriptures, that False Teachers, Sectaries and Seducers shall abound in the Church of God in the last dayes, which the Apostle hath told us shall be perillous Times. Whence we may certainly conclude that whensoever these Locusts and Caterpillars shall abound a∣mongst us, then are the perillous times spoken of come upon us. And that we may the more infallibly know when those very Sectaries and Seducers are come, which are spoken of in these Prophecies, there are certain Marks and Characters stampt upon them by the Holy Ghost, whereby they may be easily and infallibly known to us. So the Apostle to his Prediction of Perillous times, subjoyns a large Description of those Erroneous Persons, who by their pernicious Practises, should make the times so pe∣rillous† 1.674. He describes them by very ma∣ny Characters (which we have already view'd) to which might many more be ad∣ded from several other places of Scripture,

wherein they are in their proper Colours represented to us. But it will be sufficient, as to our present purpose, to produce a few of the principal of them, to which many of the rest may easily be refer'd. These seducing spirits then, which raise Stormes in the State, and cause Confusions in the Church, may be known by these distinguish∣ing Marks and Characters, which follow.

The first Mark. Pride and Self-conceitednesse.

FAlse-Teachers are very proud and highly [unspec I] conceited of their own Knowledge, not∣withstanding grosse ignorance of the great Mysteries of the Gospel, yea, the plain principles of Religion. The Apostle Paul ha∣ving recommended to Timothy the preach∣ing and pressing of the sound and Or∣thodox Doctrines of the Gospel, subjoynes this premonitory description of False Teachers.

* 1.675If any man (sayes he* 1.676) [be Heterodox, or] teach otherwise, and consent not to

wholesome words, e∣ven the words of our Lord Jesus Christ, and to the doctrine which is according to Godlinesse, [or, come not to the sound preaching of the Gos∣pel:] He is PROUD [or puffed up, sc. with an opinion of his own knowledge, yet] KNOWING NOTHING [or, having no right un∣derstanding, no setled and solid knowledge of any thing] but doting [or, sick] about questions and strifes of words, whereof co∣meth Envy, Strife, Railings, Evil surmisings, Perverse disputings [chafing and galling one another with unprofitable Contentions] of men of corrupt Mindes, and DESTI∣TUTE OF THE [knowledge of the] TRUTH. Thus were these False-teachers as extreamly ignorant, as they were un∣sufferably Proud. So in the Apostles Pro∣phetick Premonition, wherein he repre∣sents them, as the Troublers of their Times, they are stil'd * 1.677 Boasters, Proud, High-minded.* 1.678

These are the Bubbles which we may see passing too and fro, in Pride and Pompe, upon the face of the Waters, when some

Tempest in the State hath troubled the wa∣ters of the Sanctuary. They appear beau∣tiful and glo••ious in the eyes of the simple, who are deceived with their Colours, when indeed there's nothing at all in them but winde and emptynesse. What glorious vaunts of knowledge have some Vile Sects made, who have been no better then the Glow∣wormes of the Night. Certain Sectaries in Aragon called themselves the * 1.679Illuminated, as if they onely had been in Light, and all the world besides in Dark∣nesse. Foolish People! that having a glimpse of the Sunne, thought it shone up∣on none in the world but themselves. The Nicholaitans and Valentinians called them∣selves GNOSTICKS (a name signifying Knowledge) as conceiting all others besides themselves, to be grosly ignorant of the great Mysteries of Religion. They might (perhaps) more fitly have been stiled Lu∣ciferians (for their Pride) as a pestilent Sect that arose up after them, were called upon another account. The first Founders of any Schismatical Society, built upon some Heretical Opinion, have ever been great pretenders to singular eminency of knowledge.

* 1.680All the Hereticks that have ever been, (saith holy Bernard) have had this one

Project in the chase of glory to make shew of singularity of Knowledge. The proud He∣retick Eunomius, boasted that he was able with his understanding to fathome the Depths of Gods Divinity, and to search in∣to his hidden Glory. But the wise Father Saint Basil, to convince him of his Igno∣rance, and the folly of his Arrogance, in thinking to measure the Ocean with his Cockle-shell, puzzled him with one and twen∣ty Questions about the Body of an Ant* 1.681. For this Pride of Knowledge, notwith∣standing grosse ignorance, St. Ambrose com∣pares Hereticks to an Owle.

* 1.682The Owle (sayes he) is after a mar∣vellous manner in∣lighten'd in Dark∣nesse, and blinded with Light. This Creature is a Figure of Hereticks. 'Tis true, as to their Pretences. But they pre∣tend they see, when they are blinde; and boast of their Light, when they are buried in Darknesse.

A Proud Heart is a Seed-plot of all Er∣rours. These Weeds grow apace in a rank soile. They are proud spirits which trample upon Pearles of Truth, which the children of God weare, as Jewels in their bosomes. Pride and Confidence are two principal In∣gredients of a Heretick. False Doctrines are, in Scripture, compar'd to Leaven,

which is of a swelling and rising Nature.* 1.683 The lightest eares of corne lift up their heads the highest, when those that are weightiest, being full of good graine, hang down their Heads. The light Corne braves it above the water, while the massy Gold sinks down to the bottome. Truth makes a so∣lid Judgement and an humble Heart, when Errour makes a vaine Minde, and a proud Spirit.

The second Mark. Self-separation from the true Church.

SEctaries and Seducers are wont to sepa∣rate [unspec II] themselves from communion with the true Church under pretence of the greater holinesse. They shun Communion with the Members of the true Church, for feare of Pollution, and separate themselves (as they pretend) into purer communion. Thus the Pharisees, Gnosticks, Adamites, the filthi∣est Sects, have done. These indeed made a Profession of more Purity then ordinary, but their Practises were well known to be full of Pollution. The Pharisees made a

faire shew outwardly, but within (by our Saviours own Testimony† 1.684) they were full or all manner of Filthinesse and Iniquity. Whence he fitly compares them to* 1.685 whi∣ted Sepulchres, which are Beautiful and splendid without, but full of Corruption, and Uncleannesse within. The Gnosticks who pretended to be wholely taken up with sublime Speculations, did yet so farre plunge themselves into the vilest Impuri∣ties, and filthiest Abominations, that the Name of Borborites (taken from Mire and Mud† 1.686) was fitly set upon them, as a Brand of Infamy, for the abhor'd loathsomnesse of their impure Conversations* 1.687. Thus while they would seeme to have their heads in Heaven, their feet stuck fast in the Mire and Clay of a filthy life: And while they would be thought to have escaped the pol∣lutions of the World through the KNOW∣LEDGE of the Lord Jesus, and the My∣steries of the Gospel, they returned with the dog to his own vomit, and as * 1.688The Sow that was washed to her wal∣lowing in the mire† 1.689. Not long after the Gnosticks, sprung up that filthy Sect of the Adamites, who un∣der that Name cloath'd their Nakednesse with the Pretences of the same Purity, that Adam had in his state of Innocency. But their very Principles led to Uncleannesse, and their Practices were full of Pollution.

For they held it unlawful for men or wo∣men to wear any cloaths in their Assem∣blies for worship, as a thing very unsuta∣ble to the Nature and intent of their meet∣ings, which were to be esteemed the one∣ly Paradise on Earth, wherein they were to enjoy the Pleasures of eternal Life, and not to expect them in Heaven. For as God brought Adam into his Paradise, so should Christians enter into theirs, na∣ked, casting away their Cloathes, as the Badges of their sin and shame, from which they were perfectly freed (which is both the Opinion and Practice of many Qua∣kers at this day) being perfectly pure and holy. In their Night-Assemblies (for that time they chose, as indeed fittest for their works of darknesse) after some extravagant Discourses of Religion (for they rejected Prayer as needlesse, seeing God knowes our wants without our Advertisement) they put out their Lights, and so committed all manner of Uncleannesse in their Promiscu∣ous Copulations. How fitly does the Apo∣stles Character and description of the un∣believing Gentiles pertaine unto them! Who* 1.690 having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the Blindnesse of their heart. And being past feeling, have given themselves over un∣to lasciviousnesse, to work all uncleannesse with greedinesse. So a Pestilent Sect (as

Sands relates it) sprang up not long since in Arag••n (whose Founders were a crew of their hypocritical Priests) who at the first professing a kinde of Angelical Purity, fell suddenly to the very contrary point of justifying Bestiality.

The Scripture speaks of such self-sepa∣rating Sectaries as these are, both in the Old Testament and the New, as a sort of men, notwithstanding their glorious Preten∣ces of holinesse and spirituality, justly o∣dious in the sight of God. Concerning such saith the Lord, by the Prophet Isaiah,† 1.691 I have spread out my hands all the day unto a rebellious People, which walketh in a way that was not good, after their own thoughts: a People that provoketh me to anger continually to my Face, that sacri∣ficeth in gardens, and burneth incense upon Altars of brick: which remaine among the Graves, and lodge in the Monuments, which eat swines flesh, and broth of abomi∣nable things is in their Vessels: which say, stand by thy self, come not near to me, for I AM HOLIER THEN THOU: These are a smoke in my nose, a fire that burneth all the day. Thus these profane Idolaters and wicked Necromancers, would needs (under pretence of greater Holinesse) separate themselves from all others, though members of the true Church, lest by Com∣munion with them, they should contract Pollution to themselves. So the* 1.692 Sama∣ritans,

for the same Reason, refused to hold so much as any Civil Correspondency with the Jews, though they were, (howe∣ver corrupt) the onely People at that time whereof consisted that Church of God, wherein onely men might, upon any Scri∣pture-ground, expect salvation† 1.693. Of such also does the Apostle Jude speak, when warning the believing Hebrews of Mock rs that should come in the last Time, who should walke after their own ungodly Lusts, he sayes, These be they who SEPARATE themselves, sensual, having not the Spirit. Vile hypocrites! who though they walked after the Lusts of the Flesh, should thus separate themselves from the society of the Saints, pretending (doubtlesse) therein to be led by the Spirit. Thus we see self-separation from the true Church is a Scripture Character of false-Teachers, and Seducers.

Amongst many such separations, that of the Donatists is, as to our present purpose, very considerable. The Father of this Sect was Donatus, a Numidian, who meerly out of Envy and Spite, because Cecilian was prefer'd before him to the Bishoprick of Carthage, and his devilish Designe which he conceiv'd hereupon, for the extirpati∣on of him and all the Bishops that ordain'd him, by a false accusation, fell to the ground, in Contempt of all their Churches, built up his Wall of Separation. And though by

his Pride, Envy, Lying, and Malice he had printed so many staines upon his own soul, yet had he the impudence to affirme, that could be no true Church which was not altogether without spot or blemish, and that such was the Church by him founded and father'd, and no other in the world. And yet they had no better Marks of their un∣stained Purity, then these following Articles of their Faith, viz. LIBERTY OF CONSCIENCE; that no man must be prest to the Practice of piety, but every man left to live as he list: TOLERA∣TION OF ERROURS; that the Magi∣strate might punish no man for his Opinion, though never so wicked in Matters of Re∣ligion: REBAPTIZATION OF BE∣LIEVERS; that Believers, Baptiz'd in their Infancy ought to be rebaptiz'd, be∣cause Infant-Baptisme was a Nullity: KILLING NO MURDER; that though the Magistrate might not by virtue of his Office punish any man for his Reli∣gion or conscience, yet they themselves, be∣ing thereto moved by the Spirit, might lawfully, and without any scruple, kill a∣ny man that was not of the Houshold of Faith (or rather of the Synagogue of Sa∣tan) if they had him at an advantage. But may we not say of them (and receive our warrant from our blessed Saviour)* 1.694 Ye are of your father the Devil, and the lusts of your Father ye will do: He was

a murderer from the beginning, and abode not in the TRUTH, because there is NO TRUTH in him. When he speaketh a LYE, he speaketh of his own: For he is a LYAR, and the Father of it.

Now after a while this Church of the Donatists was divided in it self, and so one separation still springing from another, it at length expir'd in a fruitful Dissolution. For, as Vipers are said to have a bloody Birth by the Death of the Dam, thus is∣su'd from the Bleeding Bowels of this di∣vided Church, many petty Congregations, and yet all of them in some of the foremen∣tion'd Features and Lineaments, somewhat resembling both Father and Mother. Thus was the Schismatical Confederacy, which at first rent it self from the true Church, minc't and mangled, as Augustine speakes,* 1.695Into small shreds of Society, amongst whom there was nothing retain'd, but a few rags of Religion, which were not suf∣ficient to hide their Nakednesse, either from the eyes of God or men. The chief of these Sub-Sects was that of the Circum∣cellions, so called from their Cells and Cot∣tages, in which they liv'd separated from all Society, that they might have the more freedome for the use of certain Austeri∣ties (as they pretended) for self-mortifi∣cation.

But the truth is they rather lurkt in them as Lions in their Dens, to take the better advantage for the exercise of their cruelty in the murder of Innocents. For without touch of humanity these bloody Mon∣sters would barbarously murther all they met with, that were not of their Religion, whereby they became more dangerous then High-way Robbers, and more detestable then the vilest of men, as being Enemies to mankind. And thus at length did that separated Church, which gloried in its singular sanctity, produce a Company of common Cut-throats. And by all this we see that Seducers are justly Stigma∣tiz'd with this brand of SEPARA∣TISTS.

They are such as have a high Opinion of themselves, though never so bad, and a low Opinion of others, though never so good; and so they separate themselves from the Saints, as being too good for their Society. But we know that God himself vouchsafes to be present in the Assemblies of his Saints† 1.696. These therefore are by the Apo∣stle fitly stiled, * 1.697Lovers of them∣selves, but despisers of those that are good* 1.698. And therefore however they may make a glorious Profession of godliness, if we duly consider their Properties and Practices, they are such as carry a flat

contradiction to that golden Rule of the Gospel;† 1.699 Let nothing be done through strife or vain glory, but in lowlinesse of minde, let each esteeme other better then them∣selves.

It's true, some of them, it may be, are of a Life unblamable; But, * 1.700Heresie is not to learne the Art of Lying, which it can performe, not with the lips onely, but with the Life also: If you demand an account of their Faith, there is nothing more Christian; if you make enquiry of their Conversation, its most unblamable; and look what they affirme in their words, they'l by their works confirme it. But the more holy they are in appearance, the more hurt∣ful. An unblamable life is the fittest Field for Satan to set his snares in to take decei∣ved souls. The Serpent hath a beautiful skin, but a deadly sting. A beautiful Har∣lot shall have the most Followers. Beautiful and glorious Appearances oft vaile the foul∣est and filthiest Abominations. The great WHORE comes forth in a glorious Dresse; and gives her Lovers Poyson to drink in a golden Cup. Behold her as she is repre∣sented to us in the Coelestial Mirrour of the REVELATION. And (sayes John the

Divine† 1.701) the woman was aray'd in Purple, and Scarlet-colour, and decked with gold, and precious stone, and Pearles, having a golden Cup in her hand, full of Abomi∣nations and filthinesse of her Fornication. The Spouse of Christ is not more glorious in her Apparel and Ornaments, then this Mother of Abominations. A Scarlet Robe may cover an ulcerous Body. The Plague of Errours may be upon a man that wears cloth of Gold in his Conversation. Satan never shews himself so much a Devil, as when he appears like an Angel of Light. And if Satan himself is thus transformed into an Angel of Light, it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse, whose end shall be according to their works* 1.702.

The third Mark: Railing and Reviling.

[unspec III] SEducers are wont with enticing words to deceive weak and unstable soules, but to load them that are sound and stedfast in the Faith, with vile Invectives, and railing Ac∣cusations. They can hide both Honey and

Gall under their tongue: they drop honey with their words, when they would deceive; and mix their speeches with Gall, when they mean to revile. Their soft and silken words are snares to take the simple; their sharp and cruel speeches are swords to slay the Innocent. Yet it is lesse danger to be wounded by their sharpest reproaches, then to be won by their sugred speeches. For while their Reproaches cast upon the righ∣teous, do (as Arrows shot against a wall of Adamant) recoile upon themselves, their Deceivings prove (as a Potion of deadly poyson) the destruction of others; so that their words are, in effect, swords to slay, those whom they are snares to take. So that Davids description of his deceitful enemy† 1.703, is fitly applyable to them: The words of their mouth are smoother then But∣ter, but war is in their heart: their words are softer then Oyle, yet are they drawn swords. The Apostle Paul giving the Ro∣manes a Caution concerning them, subjoyns thereunto a description of them by this very property and Practice. Now I beseech you, (sayes he* 1.704) Brethren, Mark them which cause Divisions and Offences, contra∣ry to the Doctrine which ye have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own Belly,

* 1.705And by good words and faire speeches, [or, by plausible and pious Expressi∣ons] deceive [se∣duce, or lead out of the way, as the High-way Robber does the unwary Traveller, that fol∣lows him without suspition of any harme] the heart of the simple [of poore innocent and harmlesse People.] Thus the silly Birds, deceived with the Fowlers Call, are taken in his Net. There's ever a deadly hook under the dainty Baits, which these subtile Seducers (expert in the Art of Angling for souls) cast amongst these poore, simple, ignorant people. They gild over their blackest and bitterest Pills (their vilest soul-destroying Errours) with glori∣ous pretences, or roll them in Sugar (of soft and sweet expressions) that their poor deluded patients may be tempted to take them to their own Destruction. The Apo∣stle warnes the believing Hebrews of them, telling them the intent of these their fine speeches, and subtile insinuations, sayes he, * 1.708With feigned words [with plaister'd phra∣ses] will they make

Merchandise of you† 1.709. Their language is a kinde of spiritual Enchantment, whereby many souls are* 1.710 bewitcht into a belief of their erroneous opinions, insomuch as they give an unquestion'd entertainment to their damnable Doctrines, and give themselves up to be guided by them in their pernicious wayes. Thus do Seducers draw Disciples after them, whom by the Musick of a smooth tongue, they make to dance all the changes of their wild opinions.

But we have yet beheld but one side of the Image of their Words or Discourse, which as it looks one way, does (as we have seene) appear beautiful as an Angel, but if we consider it on the other side, it presents the foulest Fiend. These that bespeak their followers with these faire and flattering speeches, when they speak of those that upon just and holy grounds oppose their e∣vil and ungodly wayes, are wont to use the most railing and reproachful language that their leud imaginations can invent. If you cannot afford them your favourable opinion, and account them the children of God, what shall you presently heare from them, but Thou childe of the Devil! But (alas) how justly may this be retorted upon themselves! Railing is surely the Lan∣guage of Hell (not the Dialect of Hea∣ven) and it does but too sadly discover them that use it (whatever they professe or pre∣tend) to be the children of the Devil.

Now this Railing-language is a Scrip∣ture-Character of those Seducers, of whose coming in the last times, the Apostles have warn'd us by the Spirit of Prophecy. For thus are they describ'd to us;† 1.711 Pre∣sumptuous are they, and self-will'd, they slight Government and despise Dominion, and * 1.712They are not afraid to speak evil of Dig∣nities [they tremble not to cast slande∣rous reproaches up∣on worthy and honourable Persons.] Whereas Angels, which are greater in Power and Might, bring not† 1.714 a RAILING ACCUSATION against them before the Lord. For, Michael, the Arch-Angel, when contending with the Devil, he dispu∣ted about the Body of Moses,

* 1.715Durst not bring a∣gainst him a railing Accusation [or, he was not so bold as to JUDGE and CURSE him] but said, The Lord rebuke thee. But these as Natural† 1.717 Bruit-Beasts [being as well bru∣tish in their Behaviours, as sottish in their Opinions, unreasonable in their Reasonings and Revilings] made to be taken and de∣stroy'd* 1.718, speak evil of the things that they understand not [they wickedly blaspheme those Mysteries of Religion which are a∣bove

their apprehension] and shall utter∣ly perish in their own Corruption. Thus the speaking evil of Dignities, the Reviling and Railing upon Magistrates and Ministers, is made a certaine Character of the vilest sort of Seducers. These because they cannot spit their poyson in the Face of God him∣self, spit it in the faces of those, who in respect of their office, do bear his Image. Their spite and malice principally vents it self against the Ministers of the Gospel, concerning whom Christ hath said,† 1.719 He that heareth you heareth me; and he that despiseth you, despiseth me, and he that de∣spiseth me, despiseth him that sent me. And surely was Christ himself upon earth, such men would not stick to raile upon him and revile him. We shall the more easily be∣lieve it, if we call to minde the carriage of the Sect of the Pharisees. These were a peo∣ple that used many Austerities, and pre∣tended to more then ordinary Purity, and yet there is no man that hath read the Gospel, but knows how fearfully they abused the Sonne of God, with their scornfull Railings and Reproaches. Yea, these vile wretches did not feare to screw up their malicious Railings and Revilings of CHRIST into the highest and most hel∣lish Blasphemies. They wickedly went a∣bout to represent the Sonne of God, the SAVIOUR of the world, as a SORCE∣RER, and one that dealt with the Devil.

They did not stick to say, he wrought those Miracles by the power of the Devill* 1.720, which were the wonderful works of God. Yea, they feared not to call him DEVIL, and† 1.721 Beelzebub the Prince of the Devils, who was and is GOD blessed for evermore. Now, sayes our Saviour* 1.722, The Disciple is not a∣bove his Master, nor the Servant above his Lord. It is enough for the Disciple that he be as his Master, and the servant as his Lord: if they have called the Master of the House Beelzebub, how much more shall they call them of his houshold. It's our Honour, who are the Ministers of the Gospel, that the Lord hath made us not onely his Servants, but the† 1.723 Stewards of his House. Seeing then the Master of the House hath undergone such reproaches from the vilest of men, let not us think it strange if we be reviled and railed upon by men of the like spirit, with the most Op∣probrious Names of Dog and Devil.

Now what's the designe of these Seducers herein, but the bringing the Ministry of the Gospel into contempt, that having by this meanes fasten'd many Prejudices in the mindes of the People against the Preachers of the Gospel, they might the more easily draw them off from their Attendance up∣on the sound Doctrine by them deliver'd to the embracement of their owne Erro∣neous Opinions. For, as Saint Augustine well observes,

* 1.724Hereticks, when they can neither stain nor cloud the Sunne of SCRIPTURE-TRUTH, which spreads its Beames throughout the Church of Christ, and is ac∣counted its glory, en∣deavour by disgraces to darken the Stars, by Reproaches to cast an Odium upon them by whom this Truth is preached; For of them they can freely speak whatsoever their minde (or malice) can invent.

And this their Malice against the Mi∣nisters of the Gospel, they manifest by per∣secuting them, as Cain; by Cursing them, with Balaam; by opposing and contradicting them, by exalting themselves into their sacred Office, as Corah. And therefore sayes the Apostle Jude,† 1.725 Woe unto them, for they have gone in the way of Cain, and ran greedily after the errour of Balaam for reward, and perished in the Gain-saying of Core. They are* 1.726 raging Waves of the Sea, foming out their own shame. For what are these vile reproaches which issue from their mouths, but the fome of that cruel Rage which boyleth in their hearts? They utter many hard speeches against the chil∣dren of God, and especially against the Ministers of the Gospel, that oppose their

damnable Doctrines, and soul-destroying o∣pinions. They are Murmurers and Com∣plainers of good Governours who restraine them, and Flatterers and Admirers of wicked leaders, who countenance and en∣courage them. But their doome hath been declar'd long ago, as appears by that most ancient Prophecy, which the Apostle Jude mentions and applies to this very sort of Seducers. For, Enoch (sayes he† 1.727) the se∣venth from Adam prophecy'd of these, say∣ing, Behold the Lord cometh with ten thou∣sands of his Saints, to execute judgement upon all, and to convince all that are un∣godly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoked against him. These are Murmu∣rers, Complainers, walking after their own lusts, and their mouth speaketh great swel∣ling words, having mens Persons in Admi∣ration because of advantage.

These snarling Sectaries are still quar∣relling at the Doctrines of the Gospel, de∣liver'd by the Ministers of Christ, and crying up the wilde Notions of their own Braine in opposition thereunto. For as Jannes and Jambres withstood Moses, so (sayes the Apostle Paul* 1.728) do these also re∣sist the TRUTH; men of corrupt mindes, reprobate [or of no judgement† 1.729] concern∣ing the Faith. Herein they are but the Devils Agents sent forth to oppose Christs Ambassa∣dours. For,

* 1.730Hereticks by the Instigation of the Devil, do under the Name of Christians oppose the Name of Christ.

We read in the Book of Job† 1.731, that when the Sonnes of God came to present themselves before the LORD, Satan came also among them. So when the children of God come to present themselves before the Lord, in the Assemblies of his Saints, to seek his Face in the Beauties of holi∣nesse, and to be instructed in his will re∣vealed in his word, these Agents of Satan will likewise sometimes come amongst them, but 'tis onely with this devilish De∣signe, to make some opposition to the Mi∣nisters of the word, and to subvert the Faith of the Hearers, by some contradicti∣on of the Doctrines of the Gospel by them deliver'd. 'Twas not then without cause that Saint Cyprian makes this complaint of them; * 1.732They often resort to us, but 'tis ra∣ther with a designe to contradict, then a desire to learne the Truth which is taught them; and then setting up their Note, they make a fearful bauling, and will

needs impudently ur••e their own Opinions, rather then patiently h••are our Instru∣ctions.

This Spirit of Contradiction, had they but once power in their Hands, would soon be turn'd into the Sword of Persecuti∣on. Yea, this very† 1.733 Contradiction of sin∣ners is one kinde and degree of the Perse∣cution of the Saints. And therefore sayes Augustine, * 1.734Let us hold them to be the Persecutors that kill the Pro∣phets, whom we finde to be the persons that contradict their Prophecies.

These railing Apostates, these slander∣ing Seducers are by the Apostle called * 1.735DEVILS, being indeed like to the•••• great Master, in that they are FALS••-ACCUSERS of the Brethren the children of God. Doubtlesse Railing and Reviling is not the Language of the Spirit of God, by which they pretend to speak. Alas they know not what ••pirit they are of. But we know, 'tis not the property of Sheep to bark and bite, but of* 1.736 Dogs and† 1.737 Wolves: And by the names of these hurtful and cru∣el creatures we finde Seducers to be set forth in the Holy Scriptures. When ever therefore in discourses of the Things of Heaven, we heare from any man this

Language of Hell, we may well say,* 1.738 Surely thou also art one of them; for thy speech bewrayeth thee.

There are two other Characters by which the Holy Ghost does in a special manner de∣scribe these Seducers, which I shall but briefly represent, partly because I have already toucht upon them, and partly be∣cause they arise from latent Properties, by which we cannot so easily discerne them.

The fourth and fift Mark. Covetousnesse and Uncleannesse.

SEducers, however pretending Piety and [unspec IV] Contempt of the World, do indeed pursue worldly Profits, and secular Advantages. They so manage the matters of Religion as† 1.739 supposing that gain is godlinesse. They* 1.740 through COVETOUSNES, with feigned words, make Merchandise of poore sedu∣ced People. They cry out against Cove∣tousnesse in others, that themselves may pass more unsuspected in the guilt of this secret sin, this spiritual† 1.741 Idolatry. Thus

while they condemne others for Covetous∣nesse, themselves are condemn'd by their own Conscience. And therefore was not the conscience of these men cauteriz'd, they would find such Tumults within themselves, as would make them take little delight in troubling others. But these are they who* 1.742 speak lies in hypocrisie, having their con∣sciences seared with a hot Iron. These are indeed the Troublers of Israel, and how fairly soever they carry it, the golden Wedge may be found in their Tents. A heart they have exercised with covetous Practices† 1.743. This is the Testimony of the Searcher of Hearts, of Truth it self, against which there can be no exception. These are they whom we have but now, by Scripture-Evidences, convicted of cursing the Israel of God, who† 1.744 run greedily after the Errour of Balaam for a REWARD. They are indeed, as they are stil'd by the Apostle, * 1.745LOVERS OF SILVER, though Boasters of Saintship; and admirers of Gold, more then followers of Godlinesse. How∣ever they falsely grave upon their Church, HOLINES TO THE LORD, they can truly write upon their Coine, GOD WITH US.

[unspec V] Seducers are such also as while they boast of spiritual Liberty, are in Bondage to fleshly lusts. Spiritual Pollution is usually

accompanied with corporal Defilement. These filthy Dreamers do defile the Flesh† 1.746. They are by the Apostle called, * 1.747INCONTI∣NENT, (perhaps) for their being carried headlong to Acts of Ʋncleannesse, by their unbridel'd† 1.748 Lusts. For these are they* 1.749 who walk after the Flesh in the Lust of UNCLEANNES,† 1.750 turn∣ing the grace of God into LASCIVIOUSNES. Oft while they have Holinesse in their mouth, they have an Adulteresse in their Eye. So sayes the Apostle,* 1.751 They have Eyes full of Adultery [or,† 1.752 an Adulteresse] and that cannot cease from sin. Yea, many Se∣ducers are no better then* 1.753 Sodomites.

Corrupt Opinions are usually accompani∣ed with lewd Practices, with filthy Lives. The Nicholaitans, Carpocratians, Adamites, and several other Hereticks, did profes∣sedly give themselves over to a loose and libidinous life. Community of Wives was an Article of their Creed, and promiscuous Adulteries were their constant Practice. The Bohemian Adamites, when they desi∣red to satisfie their beastly Lusts, were wont to say, My spirit is waxed hot to∣wards such a woman: To whom he that was the head of the Faction would reply, Go, and replenish the Earth. In all Ages, the Churches (if we may so call them without defiling a Name so sacred) which have been founded and father'd by false-Teachers

and Seducers, have been† 1.754 Cages of unclean Birds.

But it's Time we get out of this filth and mire for fear of defilement. Behold then, for a close of this Characteristical discourse, the fittest Characters, filthy conversation, and fearful conclusion of these vile Apo∣states, these deluding Dreamers, and self-deceiving Seducers, as represented to us by the Apostle Peter, in his Prophetick Premonition concerning them, which he penned by the conduct of the holy Spirit for a perpetual Caution to the Christian Church. These (sayes he† 1.755) are wells with∣out water, Clouds that are carried with a Tempest, to whom the Mist [or Blacknesse* 1.756] of darknesse is reserved for ever. For when they speak great swelling words of Vanity, they allure through the LUSTS of the FLESH, through much WANTONNES, those that were cleane escaped from them who live in ERROUR. While they promise them Liberty, they themselves are the ser∣vants of Corruption: for of whom a man is overcome, of the same is he brought in Bon∣dage. For if after they have escaped the POLLUTIONS of the world, through the Knowledge of the Lord and Saviour, Jesus Christ, they are again intangled there∣in, and overcome; the LATTER END is worse with them then the BEGINNING. For it had been better for them not to have known the way of Righteousnesse, then after

••••ey have known it, to turne from the holy Commandment deliver'd unto them. But it 〈◊〉〈◊〉 happened unto them according to the true Proverb, The Dog is turned to his own vomit again, and ••he So•• that was washed to her wallowing in the mire.

Thus we have seen the Characters of Se∣ducers, whereby we may know when, ac∣cording to the Scripture Predictions, they are come amongst us: Come we now to con∣sider in what cases the times are to be ac∣counted evil and p••rillous, upon the account of the Errours introduc'd, and false-worship maintain'd by these over-active Agents of Satan, for the distu••bing of the Peace of the Kingdome of Christ, and the promo∣ting of the interests of the Kingdom of dark∣nesse in the world.

The Cases wherein Errour and false-Worship make the Times Perillous.

The first Case. Licentiousnesse colour'd with Liberty of Conscience.

VVHen Liberty of conscience is plead∣ed, [unspec I] for an unlimited (or ill∣limited)

Toleration of irregularities in O∣pinion and Practice, the Times are justly to be accounted evil and perillous. The CONSCIENCE of man is indeed the COURT of God, but it hath no obli∣ging power but from Gods command. No man indeed may command or can compell the conscience. Its subjected solely to the Law and Soveraignty of God. The Will of God, as manifested by the light of Nature, as the Moral Law, or by Divine Revela∣tion, as the commands of the Gospel, is the onely Law which layes an Obligation upon the conscience of man, or whereunto a man is purely out of conscience bound to yeeld obedience. As for the Laws of men, they lay not an Obligation upon the Con∣science, neither is any man bound out of conscience to obey them, any further then he is thereunto ob••ig'd by the Law of God, by which every humane Ordinance and constitution is ratifi'd, which is founded in a lawful Authority. And therefore sayes the Scripture;† 1.757 submit your selves to every* 1.758 Ordinance of man for the Lords sake, whether it be to the King as Supreame; or unto Governours, as unto them that are sent by him for the Punishment of evil Do∣ers, and for the Praise of them that do well. Subjection and obedience then is due to every lawful Magistrate by the Word of God; yea, and every Christian ought out of conscience to yeeld it to him.† 1.759 For he

is the Minister of God, a revenger to ex∣ecute wrath upon him that doth evil. Where∣fore (sayes the Apostle) ye must needs be subject not onely for wrath [i. e. for feare of punishment] but also for CONSCI∣ENCE sake. Yet is not the conscience herein to be subjected to any Law of man, but onely to the Law of God requiring this subjection and obedience to the Civil Ma∣gistrate for the preservation of Order and good Government in the world. For as it is the highest degree of Spiritual T••ranny for any to lay the* 1.760 Yoke of any humane Laws or Constitutions, whether Civil or Eccle∣siastical, upon the Neck of the Conscien∣ces of men; so is it no lesse then the sin of Idolatry for any to subject their Consci∣ences to any such Laws or Constitutions, seeing it is Gods Prerogative Royal to be the LORD of the CONSCIENCE. He onely can give a Law to binde the heart and conscience, who can discerne when that Law is broken or kept, and accordingly give forth a righteous Punishment or a Re∣ward of grace. The Conscience then is not, may not be subjected to the Will of Man, but onely to the Law of God, his Will revealed in his Word.

But now when the Law of God (the one∣ly adequate Rule of the Conscience) is de∣clar'd, his Will is reveal'd in his Word, it's altogether absurd to imagine that the conscience of man (which in this re∣spect† 1.761,

is but the* 1.762 Keeper of Gods Court-Rolls) should oblige to any thing that is contrary to it, or should absolve a man from an Obligation to yeeld obedience thereunto. To plead Liberty of Conscience therefore for the divulging of wicked Opini∣ons contrary to the clear and manifest truths of the Word of God; and for the Pra••t••se of grosse Impieties, as in decrying the Or∣dinances and worship of God, command∣ed in his Word, and the setting up a false worship in the roome of it, contrary to the expresse Rules of the Gospel, this must needs be a sore Evil, and a very great Provocation of the most high God; especi∣ally when such wretched men shall be fa∣vour'd, protected, encourag'd, in so unjust a claime to this sinful Liberty, by those that are in Authority or Power, who ought to take care that the Law of God be kept, that they might set a Crown of Praise upon the head of them that do well, and be a† 1.763 Terror to evil Doers, by whom it is viola∣ted. When this Liberty is thus granted and used, the times must needs be pe∣rillous.

To plead Liberty of Conscience for an Exemption from any Obli••ation to the em∣bracement of the Truth revealed, the at∣tendance upon the Ordinances instituted, the discharge of the Duties enjoyned in the Word of God, is to break open a wide gap, to all manner of Licentiousnesse, which is

the ready way to pluck the Judgements of God down upon the Land. This is to make the Conscience which is a Court wherein the Laws of God are to be pleaded, to become a Consistory, wherein a man shall be impowered to absolve himself from any of Gods Laws, and shall take the freedom to act in all things according to his own Prescriptions. What can be im••gin'd to be more Irrational and Atheistical then this? This must needs be an Inlet to all manner of Abominations. Even they that blaspheme God, pluck the Lord J••sus (as much as in them lies) from the Throne of his Deity, be••y the Holy Ghost in charging the vilest Errours upon the holy Spirit of Truth, trample upon the precious Ordinances of the Gospel and pretend to be above them, revile, reproach, and curse the children of God, and when they have opportunity persecute them to the death, even these will for these wicked Opinions and Practices plead Liberty of Conscience. Intolerable Impudence! Damnable Impiety!

Now such weeds as these grow apace un∣der the favourable Influences of the higher Plan••ts. This Liberty once indulg'd will soon become abundantly fruitful in the worst of Evils. Let this Jubile (the year of General Release) be but once proclaim'd, and the Church of God shall soone feele the sad and woful effects thereof. Leave every man but to walk in his own way, and

we shall soone see the Vineyard of God troden down, while its continually traverst in a thousand crosse and crooked paths. Thus when there was no King in Israel, every one did that which was right in his own eyes* 1.764. And what was this, but every one might be as wicked and licentious as he list? These were perillous Times in Israel. But when the Bounds of sinne are removed, the Banks of the Sea of Gods Wrath shall be broken up, and his Judge∣ments shall break forth as mighty Waters upon such sinners. So sayes the Lord by the Prophet Hosea,† 1.765 The Princes of Judah were like them that remove the bound; therefore I will poure my Wrath upon them like Water.

Thus when that liberty is contended for which tends to Licentiousnesse, when Impie∣ty is grown so impudent as to plead for Impunity, the Dayes are evil, the Times are perillous. But if the Opinion (favour'd) be so perillous, the Practice (allow'd) must needs be extreamly pernicious. If the Seed be so bitter, what fruit can we expect it should bring forth but Gall and Wormwood? This Provocation therefore is capable of a higher Degree, which must needs be produ∣ctive of the greater Peril; as in the next case.

The second Case. Protection of Errour and false-Worship.

VVHen Errour and False-worship [unspec II] hath as much Countenance and Protection from men in Authority as Truth and the true worship of God, the Times must needs be perillous. When the Harlot hath equal favour with the Queen, and the Stews as strong a guard as the Palace. When Thieves and Robbers shall be as quietly per∣mitted, and as fully protected in stealing and robbing as the faithful Shepheard in watching his Flock, and painful Labourer in working in the vine-yard. When Mad∣men shall be suffer'd to go up and down with naked swords in their hands, to kill and slay all that are not able to resist them. When Plague-sick men shall have freedome to walk the streets; and our Enemies full li∣berty to impoyson our Springs. When a Guard shall be granted to them that come to throw Baits of Wild-fire into the City of God, for the kindling of those fires that cannot be quenched. When men shall be protected in their undermining the founda∣tions of the House of God, and in bringing

in their Powder and March to blow it up. When those shall be admitted Stewards of Divine Mysteries, who put Poyson into the meat of the Kings children, the Times must needs be sad and perillous. When illitera••e Mechanicks shall be allow'd to be publick Preachers, who shall confidently vent the grossest Errours for glorious Truths. When those that publickly cast contempt upon the Call of the Ministry, upon that Ordinance of God, which is the onely Gos∣pel-way for the Investment of fit persons with Ministerial Authoritie, ORDINA∣TION shall be suffer'd to usurp the Mi∣nisterial Office, and impudently to chal∣lenge the Churches Dowry, meerly so violating of her Chastity, or if that faile, for falsely accusing her to be be a Harlot. When so wide a Gap shall be cut out by the Sword into this sacred Function, that Po∣pish Priests and Jesuites, in a Disguise, may enter in, and have as much Counte∣nance and Encouragement as the ablest Or∣thodox Minister of the Gospel. When a Schismatick shall be the onely Chirurgion allow'd to heale the Churches Breaches; and a Wolfe shall be set over the Flock of Christ; and the Souls of men shall be com∣mitted to the charge of one of the chiefe Agents of Satan, are not these Dayes of Danger and Distress, perillous Times?

When multitudes of discordant opinions, and Diversities of Religion, or wayes of

worship are tolerated by the Civil Magi∣strate, in his Dominion, the Church of Christ is turn'd into a Chaos of Confusion. This indeed was a piece of the Pagan-Poli∣cy of the* 1.766 Egyptian Kings, for the pre∣vention of whatever Conspiracies might prove prejudicial to their Establishment in their Kingdome. For with what Rigour soever they rul'd over the People subject∣ed to their Scepter, while they kept them at a Di••••ance one from another by Diver∣sities of Religion, they judg'd there was lesse danger of their conspiring together, or uniting their strength to cast off the Yoke and Burden laid upon them. For still one Faction would be jealous of another, and so while they were divided by different de∣signes, they could hardly be ever united in one Common Interest. But it must needs go ill with the Church of Christ when such carnal and cursed Policies have place in a Christian Common-wealth. Hereunto there∣fore we shall oppose what we finde in the learned and judicious Casuist Baldwin, upon this Question; * 1.767Whether it be con∣sistent with Peace of Conscience & publick safety to admit of more then one Religion in a well-constituted Common-Wealth?

Having mention'd the Opinions and

Judgement of some others in this matter he thus concludes, * 1.768It is therefore con∣fessed on all Hands, that, that Magistrate does grievously sin a∣gainst GOD and his Subjects, who volun∣tarily admits, re∣ceives, cherishes, or without any necessity, retains divers Religi∣ons in the Common-Wealth, which he might have made Pro∣vision against. For he does no other then in∣troduce a confused ig∣norance and opinion of God (which Plato call'd the chiefest Plague of all Com∣mon-wealths) foras∣much as he destroys the foundation of all humane society, who is injurious to Religi∣on.

Wherefore Tholo∣sanus judged that if a Magistrate should admit of whatsoever Religions should a∣rise,

he was proceed∣ed against as an un∣derminer of the Com∣mon-wealth, and a privy traytor to his Countrey, and so not on∣ly to be deprived of his Authority and Dig∣nity of governing, but also if he was a King, of his Kingdome and Dominions, which should become a prey and possession to them which should have freed them from such a plague; and this he asserts to be done by a new constitution of the Emperour Frede∣rick.

This resolve I shall leave to the censure of them that shall peruse it; only this I shall say (& that I conceive upon a sufficient ground) that an Authoritative Allowance and publick Protection of diversities of Opinion & Practice, about the Fundamentals of Doctrine and Wor∣ship, in the same Religion, is every whit as pernicious as the Toleration of different Re∣ligions. For as in the liberty of different Religions, People are in danger to be drawn off from the true Religion to a false, so does the allowance of different opinions and practices about fundamentals, tend to the utter subversion of the true Religion, to the manifest and inevitable Ruine and Destruction of mens pretious and immortal soules. The Magistratical Protection then of Errours in Religion, and different ways of Worship, swarving from the rule of the Word of God, must needs speak the times

perillous; especially when this LIBERTI∣NISME shall be establisht by LAW, rec∣kon'd amongst the just rights and Priviledges of the People of God, and accounted a GLORIOUS LIBERTY. When the Plague is thus far broke out a∣mongst us, we may all write upon our Doors, LORD HAVE MERCY UPON US.

The third Case: Misusing Gods Ministers.

[unspec III] VVHen men shall mock Gods messen∣gers, and abuse his Ambassa∣dours, the times are evil and perillous. This is a sad Symptome of approaching judge∣ments. God is infinite in Patience, but this is a sinne so highly provoking, that God can bear no longer, he cannot (I may well say, with Scripture-warrant) with-hold his hand from punishing such a people. For 'tis the highest abuse of his richest Mercy, and gracious condescention to the children of men. Shall the Lord send his Messen∣gers with messages of Love; his Ambassa∣dours with Embassies of Peace to a sinning,

a provoking People, that deserve to be visited with Judgement and destroy'd in his Wrath, and shall those vile sinners dare to affront and abuse them, yea, deal with them as Malefactors, rather then the Lords Mi∣nisters; must not this needs provoke the Lord to arme his Justice with vengeance a∣gainst such a people, and to punish them without Mercy, in the execution of his sorest Judgements? This was the sinne which made the state of the Jews desperate and deplorable. This the Lord charges upon them as a higher Provocation then their I∣dolatries, for which therefore he visited them with remedilesse punishments. This, this was that sin of the Jews for which God de∣liver'd them up into Captivity, and brought an utter destruction upon the City Jerusa∣lem. For thus does the Lords charge stand upon perpetual Record against them in ho∣ly Scripture.* 1.771 Moreover all the chief of the Priests, and the People transgressed very much, after all the Abominations of the Heathen, and polluted the House of the LORD, which he had hallowed in Jerusa∣lem. And the LORD God of their Fa∣thers sent to them by his Messengers, rising up betimes† 1.772, and sending; because he had compassion on his People, and on his dwelling place. But they MOCKED the MES∣SENGERS of God, and despised his words, and MISUSED his PROPHETS, until the wrath of the LORD arose against his

People, till there was no REMEDY. There∣fore he brought upon them the King of the Chaldees, who slew their young men with the sword, in the house of their Sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the House of God great and small, and the Treasures of the House of the LORD, and the Treasures of the King, and of his Princes; all these he brought to Babylon. And they burnt the House of God, and brake down the wall of JERUSALEM, and burnt all the Palaces thereof with Fire, and destroy'd all the goodly Vessels thereof. And them that had escaped from the Sword car∣ry'd he away to Babylon: where they were servants to him and his sonnes, until the Reigne of the King of Persia. Thus great were the calamities, sore were the Judgements with which God plagued the people of Judah for the contempt, re∣proach and scorne which they cast upon his Prophets and Messengers, which he sent in his mercy to them.

Abuse of Ambassadours is a high Crime of State, a barbarous villany, violating the LAW of NATIONS. Princes are wont to write such Crimes in the Blood of the guilty, unlesse where an Arme of Power is wanting to weild the Sword of Justice. The contempt and reproach which is cast upon Ambassadours reflects upon the

King that sent them. Abuse of the Lords Ambassadors is a high offence, a fearful Crime committed against the LAW of GRACE. The contempt and reproach cast upon them reflects upon God himself. He that despiseth them, despiseth CHRIST, despiseth GOD* 1.773. Now it's just with God in this case to call home his Ambassadours, and to denounce WAR against those his† 1.774 E∣NEMIES which have abus'd them, or be∣ing in place and Power, have suffer'd the abuse to go unpunisht.

When David thought to shew kindnesse to Hanun, and sent his Ambassadours to comfort him after the Death of his Father, and they were shamefully treated, and vil∣lanously abused by him, David raised WAR against him and his people to destroy them* 1.775. The Gospel is a Letter of Com∣fort, which God, the King of Heaven, sends by the hands of his Ambassadours, the Ministers of the Gospel, to poore mi∣serable sinners, involv'd in manifold suf∣ferings and sorrows upon the Death of their Father, ADAM, with Commission to com∣fort them; and to this end to invite them to a sumptuous† 1.776 FEAST, richly furnish't with the choicest Dainties, which he hath provided for them. But now when these unthankful wretches shall abuse and vilifie the Lords Ambassadours, how do ye think will he deal with them? But perhaps you'l think, this is so high a degree of

Basenesse and Ingratitude, that its not to be imagin'd that any men should be found so void of all virtue and humanity as to be guilty of it. Hear then a true Relati∣on from the Lords own mouth, of that Re∣ception which some of these sinners gave the Lords Ambassadours, and of the sad effects and consequents thereof. The first mes∣sengers being shamefully repulsed,* 1.777 Again he sent forth other servants, saying, Tell them which are bidden, Behold I have pre∣par'd my Dinner: my Oxen and my Fat∣lings are killed, and all things are ready: Come unto the† 1.778 FEAST, but they made light of it, and went their wayes, one to his Farme, another to his Merchandise: and the Remnant took his servants and entreated them spitefully, and slew them. But when the King heard thereof, he was wroth: and he sent forth his ARMIES, and destroy'd those MURDERERS, and burnt up their City. Thus ill do men requite the Lord for his love: thus severely does the Lo••d revenge the reproach and wrong of∣fer'd to his Servants, the Ministers of the Gospel.

When the Lord of the Vineyard sends his servants to the Husbandmen, to whom he hath left his Vine-yard, and they abuse them, how will he deale with these Hus∣bandmen? He will miserably destroy those wicked men, and will let out his Vineyard unto other Husbandmen, which shall render

him the fruits in their Season* 1.779. For this sin, after the return of the rebellious Jews from the Babylonish Captivity, wherewith God had severely scourg'd them, for full† 1.780 threescore and ten years, for this sin, did the Lord utterly and finally destroy the Ci∣ty Jerusalem, and lay the whole land deso∣late. Heare the Lord Jesus Christ for this making that most pathetical Lamen∣tation over this rebellious City, and fore∣telling its ruine. O Jerusalem, Jerusalem (sayes he* 1.781) thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children to∣gether, even as a Hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you desolate. For I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord.

When King Philip had besieged Athens, and put the City into much distress, he promised to raise his siege, if they would give him in hostage ten of the ablest A∣thenian Orators. But Demosthenes to di∣vert the Athenians from answering his de∣sire by closing in with this Overture, made use of this Apologue. The Wolves (said he) desired a League with the Shepherds, upon this condition that the cause of their strife might be taken away, which was the Shepherds Mastiffs. This granted, and the sheep deprived of their Guard, the ra∣venous

Wolves feasted their cruel hunger, and satisfi'd their thirst of blood at the shepherds cost, by a fearlesse preying upon the poore slaughter'd sheep. Just thus (said he) would Philip deal with you, if once you should yeeld to deliver unto him your vigilant Watchmen, your faithful Orators. Alas, we are taught by a more certaine Oracle, that if the Shepherds be smitten, the sheep must needs be scattered† 1.782. Nahash the Am∣monite would make a Covenant of Peace, with the men of Jabesh-Gilead upon no other terms then these; that he might thrust out all their right eyes, and lay it for a reproach upon all Israel* 1.783. If those persons, that wicked Generation of men, that will never be satisfi'd with any Propositions of Peace, unless the Seers may be put out of their Places, the Priests (as they reproachfully call them) may be cast out of their Posses∣sions, well may it be laid as a lasting RE∣PROACH upon our English ISRAEL. If such persons as these shall have liberty to plead against the Pastors of the Church, the Shepherds of the Lords Flock, shall we not judge these to be perillous Times? What then shall we say to these things?† 1.784 Finally, Brethren, pray for us that the Word of the Lord may have free course, and be glorified, even as [yet] it is with you: and that we may be deliver'd from [such absurd* 1.785] unreasonable and wicked men,

The fourth Case. Contempt of Gods Ordinances Countenanc't.

WHen men under the Countenance and [unspec IV] Protection of the higher Powers can securely cast contempt upon the Ordinances and worship of the most high God, the dayes must needs be evil, the Times perillous. If when the Ministers of the Gospel are despised, Iniquity does abound, surely when the Ordinances of God, the very means of grace, are contemned, sinne must needs superabound. And superabounding sinne, will certainly at length bring the overflow∣ing scourge. When the Beasts of the Field shall defile the Waters of the Sanctu∣ary; and the filthy swine shall trample down the green Pastures, wherein the shepherds of Israel are wont to feed their Flocks. When the Courts of the Lord shall be covered with the Filth of Re∣proach; and the Gold of the Sanctuary shall be trampled under feet. When men shall cast dirt into the Galleries of the great King; and disgrace the Throne of his glory. When men shall vilifie the Lords Taber∣nacles,

and spit in the face of the Beau∣ties of Holinesse. When men shall cast stones at the Windows of the Sanctuary, by which the Sun of Righteousnesse sheds forth his beames of light upon the chil∣dren of Zion. When men shall cut in two those golden Pipes, by which the Waters of Life are convey'd from the Wells of Sal∣vation, for the refreshment of the City of God. When men presume to act these Im∣pieties, and are therein countenanc't by the higher Powers, the Times are sad and perillous.

Contempt of Gods holy Ordinances is a very provoking sin. 'Twas a high charge against Judah,† 1.786 Thou hast despised my Holy things, and hast profaned my Sab∣baths. To cast reproach upon Divine in∣stitutions, is to blaspheme the Name of God. So sore an evil must needs make sad Times. Of this does the Psalmist com∣plaine, and expostulate with God. O God (sayes he* 1.787) how long shall the adversary reproach? shall the enemy blaspheme thy Name for ever? He reproaches Caesar that vilifies the coine that beares his Image and Superscription. The Ordinances of the Gospel are that Gold of Sion which bears the Royal stamp. When men shall reject this Gold and call it Drosse, surely† 1.788 Re∣probate silver shall men call them, because the LORD hath rejected them.

The dayes are evil, when vile sinners

(who yet account themselves the onely Saints) shall contemptuously trample up∣on the precious Ordinances of Jesus Christ. When those blessed Gospel-Ordinances of INFANT-BAPTISME, by which onely the children of Believers are admitted in∣to the Church, and Sacramentally washt from their sins in the blood of their Savi∣our; ORDINATION OF MINISTERS, by which onely fit persons are authoriz'd to preach the Gospel, and dispense the Seales of the Covenant; SINGING OF PSALMES, wherein the Church on earth becomes a lively Image of Heaven, and the Saints of God have a kinde of Pre-possession of Paradise; when these blessed Ordinances (I say) shall be slighted, vilifi'd, contemn'd by a company of hypo∣critical Professors, who have taken up a shew of Religion onely to delude men, and dishonour God, the times must needs be perillous; especially when such ungodly Ones shall be protected and promoted by the higher Powers, by whom they ought rather to be punish't for their Irreligion and Profanesse in their open contempt of God, his Authority, Worship and Honour in these his holy institutions. Yea, when they shall be countenanc't, not onely in the con∣tempt of these Divine Institutions, but also in the Introduction of sundry humane Inventions, instead of these and other Or∣dinances of God, to the utter exclusion of

Gods true Worship, and the setting up of a false worship, founded in their own Will, in the World. As when they shall intro∣duce into their Schismatical Societies, false∣ly called Christian Congregations, the RE∣BAPTIZATION OF BELIEVERS, which is nothing else but an actual Renunciation of their former Baptisme, and so consequent∣ly of the Covenant of their God, and a† 1.789 counting of the blood of the Covenant where∣with they were sanctifi'd, an unholy thing: Horrid Impiety! Also, the constant PREACHING OF GIFTED BRE∣THREN, who are so farre from being cal∣led to the work of the Ministry, that they wickedly scoff at the onely Gospel-Call thereunto, Ministerial Ordination; yea, which is yet worse, when these proud In∣truders, presumptuous Usurpers of the Mi∣nisterial Office, shall be accounted the one∣ly Gospel-Ministers, such as will preach the Gospel freely to poore Creatures. This is a very sore evil; for as much as under this pretence of exercising their GIFTS, the vilest Hereticks in the world, shall have an opportunity of poysoning the peo∣ple of God with their damnable Doctrines, by publick preaching in the open Assem∣blies. Horrid stratagem of Hell, for the subversion of soules! Moreover, when BREAKING OF BREAD by the pre∣tended Pastors of Churches, shall be intro∣duc't in stead of the Supper of the Lord,

which is indeed no better then a mock-Sacrament, being administred by them that are no Ministers of the Gospel, and so have no authority at all to administer any of the Ordinances of God. For if the changing of the Bread and Wine in the Sacrament of the Lords Supper from a common and ordinary to a sacred Sacramen∣tal Use, be an act of Ministerial Autho∣rity, as doubtlesse it is, then this their breaking of Bread is no better then a mocking of God in an Apish imitation of the sacred actions of one of his holy Ordi∣nances. So when instead of singing of Psalmes, they shall introduce into their Assemblies the singing of silly HYMNES, of vulgar Composure, which whether for Rime or Reason, are not much to be pre∣fer'd before those which the common Ballad-mongers sing in the streets under the Name of Godly Ballads. When Gods holy Ordinances shall be contemn'd, and these fearful Corruptions in his worship and service shall be introduc't and allow'd, needs must the Times be extreamly evil and perillous.

Yea, when a wicked Generation of men shall be suffer'd, with Impunity, to cast Contempt upon all the Ordinances of Gods Worship; to vilifie and reproach the Assemblies of the Saints, calling them the Synagogues of Satan, with many more vile reproaches, which I think not meet

to mention; what shall we think, are not the Dayes evil, the Times perillous? When those shall be countenanc't, ho∣nour'd, advanc't in the State, being set in Places of Power and Trust, who do what they can to cast an Odium upon the Ordi∣nances of the Gospel, are not the dayes evil, the Times perillous? These sacred Ordinances are the paths of Christ wherein he walks amongst his People, and hereby do men* 1.790 reproach the footsteps of Gods a∣nointed. Hereby do vile persons cast dirt at the Chariots of the King of glory. Here∣by is the Lord continually provoked to de∣part from such a people, and therefore the dayes which are defil'd with these Abomi∣nations must needs be perillous Times.

The fift Case. Sinners Sedulity and Sloth in Saints.

[unspec V] VVHen the spirit of Errour and Pro∣fanesse prevailes more and more in the World, and the Spirit of Prayer and Zeale for truth and holinesse decayes more and more in the Church, the Dayes are evil, the Times perillous. When false Fires appear, and the Fire of the Altar goes

out, sure God is departing from his Tem∣ple. When the Locusts and Caterpillars swarme in the Fields, and the Frogs croak in every corner of the House, the Judge∣ment of God is already upon the Land. When† 1.791 silly women are led captive in Troops by subtile Deceivers, and soul-deluding Se∣ducers* 1.792 draw many Disciples after them, the last Dayes, which we are told shall be perillous Times, are come upon us. Acti∣vity of bad men, in carrying on their wic∣ked Designes, and Lukewarmnesse in good men, in promoting the Cause and Interest of Christ, is a sad Symptome of some sore evil at hand. When few are zealous for Truth and Righteousness, & multitudes are zealous for Errour and Impunity in the contempt of Gods holy worship, we may justly feare God will shortly bring some fearful judge∣ment on the Land. When† 1.793 Iniquity a∣bounds, and the love of many waxes cold, the Winter is come, and stormes must be expected. When the Spirit of Prayer de∣parts, the Spirit of Judgement comes in the roome of it. When the Winde ceases, presently the Rain falls. When the hands of Moses fall down in Prayer, and A∣malek prevailes in battel, we must needs ex∣pect it should go ill with Israel.

When Christians are fallen from their* 1.794 first Love, and Professors are grow'n† 1.795 Lukewarm in Religion; yea, and many are become Key-cold in the Cause of Christ,

whilest others are very forward and zea∣lous to promote the Honour and Adora∣tion of the Deified IMAGES of their own Fancies, they must needs be perillous Times. ZEALE is the Pulse of the Church, as JUSTICE is of the Common-wealth. Now a wise Physician by feeling the Pulse may judge of the state of the Patient. If it be violent and irregular, the body is inflam'd and in a great distemper; if it be very weak, slow, remiss, and much interrupted, it is a sad Symptome of ap∣proaching Death. Apostacy in Religion is a fore-runner of Ruine and Destruction to such a particular Church and People* 1.796. Lukewarmnesse in Religion is a loathed temper. I know thy Works (sayes the Lord of the Church of Laodicea† 1.797 too true a Patterne of the Church of England) that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art Lukewarme, and neither cold nor hot, I will spew thee out of my mouth.

In these cases all good Christians have cause to bewaile the sad condition of the Church of Christ.

The ninth Symptome. Divisions in the Church, and Union of her Adversaries.

THe children of the Church have ex∣perience [unspec IX] of perillous Times, When the Professors of the true Religion are di∣vided, and the profest enemies thereof are united. When the Canaanites are com∣bin'd against the Israelites, and the Israe∣lites are divided amongst themselves, needs must they be distressed by their Enemies. When Idolatrous Nations joyne in Confe∣deracy against the People that professe the true Religion, their State must needs be dangerous. Of this does the Psalmist com∣plain as speaking the sad state of the People of God, and therefore he makes his earnest suit to God for redresse, saying;* 1.798 Keep not thou silence, O God: hold not thy Peace, and be not still, O God. For, loe! thine E∣nemies make a tumult: and they that hate thee have lift up the head. They have ta∣ken crafty COUNSEL against thy Peo∣ple, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a Nation: that the name of Israel may be no more in remembrance.

For they have consulted together with one CONSENT: they are CONFEDE∣RATE against thee. The Tabernacles of Edom, and the Ishmaelites: of Moab and the Hagarens. Gebal, and Ammon, and A∣malek, the Philistines with the Inhabitants of Tyre. Ashur also is joyned with them: they have holpen the children of Lot. Needs must those be perillous Times with the People of Israel, when as a small Flock of sheep, they were surrounded with so many troops of Wolves, Lions and Bears, thirst∣ing after their blood, and ready to teare them in pieces and devoure them.

When, in the Dayes of Jehoshaphat† 1.799, Moab, and Ammon, and mount Seir con∣spired against Israel, and came up against Jehoshaphat to battel, both he and all the people of the Land were struck with feare in the apprehensions of their great danger. And well might they fear, when three Na∣tions had arm'd themselves against that People, that had provoked the Lord by their sinnes to give them up into their E∣nemies hands. But behold a strange turne of Providence, which affords a further il∣lustration to the matter in hand. These three great Armies, by a wonderful strata∣gem of the Divine Providence were divi∣ded one against another, and so now their great strength became the cause of their weaknesse and destruction; for even without any stroke struck by Israel, they themselves

destroy'd one another, insomuch that when Israel came against them, they had none to encounter with but the* 1.800 dead Bo∣dies of the slaine, which were fallen to the earth, and none escaped. Thus as their Conjunction was their strength, their Division became their overthrow.

Sad Divisions and bitter Contentions a∣mongst Christians, do not onely make them a scorn and Derision to their enemies, but also expose them to the danger of an utter Destruction. Such Christians as (like Cranes) fight amongst themselves, do easily be∣come a prey to others. Their enemies (like Eagles and Vultures) will hasten to their Overthrow. Thus did the Romane EAGLES prey upon the miserable Jews, conflicting together in Civil Dissen∣tions, until the streets of Jerusalem ran down with blood, and the Body of the City became as a bloody† 1.801 CARKAS. For before the final devastation of that renown∣ed City, it was divided (as Josephus relates) into a threefold Faction, which under the Conduct of John, Simon and Eleazar, cru∣elly contested one with another; and that bloody Generation, called the Zealots (of whom we have formerly spoken) adhering, as occasion serv'd, to each party, ceased not to foment this cruel Dissention, and to enrage the heat of this burning Fever in the heart of the holy City, which could never be cured without the shedding of

abundance of Blood, and the loss of many thousand lives. And when the Body of the City was miserably torne with these Dis∣sentions within, and in continual danger of the Romans Invasion from without, me∣thinks that Pathetical Representation which the Historian makes of their miserable condition, with the weeping wishes of the woful inhabitants, is enough to fetch Tears from the eyes of any that shall but seriously minde it. For, sayes he† 1.802, * 1.803The City being as∣saulted on every side by treacherous con∣spiratours, and a rabble multitude of unneighbourly Neigh∣bours in the out-parts thereof, the People in the midst, like to some great body, were cruelly rent and torne. But the anci∣ent men and the women being utterly at a losse which way to escape such pressing cala∣mities, wish't for the Romanes, hoping that a forreign Warre might give them some re∣leasement from the bleeding miseries of these intestine Broiles. Thus the afflicted Pati∣ent wishes, sends for the Chirurgion to make an Incision into his Body, and draw away the blood from his Veines, for the cool∣ing of the boyling heat which he feeles

in his heart. But sad is the state of that people who are in more danger, in more feare of their own bloody Brethren, then of the most enraged Enemies. But alas when the Romanes furiously came against them, how easily did a divided self-destroying people become a prey to their cruel ene∣mies, who slew with the sword about e∣leven hundred thousand of them, utterly destroy'd that famous City, and that glo∣rious Temple, which was justly renown'd throughout the whole World.

A great River, whose water runnes in one channel, is not easily fo••dable: but cut it into lesser streames and Rivulets (as Cyrus did Euphrates when he assaulted Babylon) and it may be easily passed over. Thus Sedition in a state facilitates the way to its Destruction. And, the matter of Se∣dition (sayes the Lord Verulam† 1.804) is of two kindes; much Roverty, and much discon∣tentment. It is certaine (sayes he) so ma∣ny overthrown estates, so many Votes for Troubles. When a Fire is kindled amongst old broken Houses, it burns most violent∣ly and irresistibly. When men are grown desperate, the times must needs be dan∣gerous. Now, the Causes and motions of Seditions (sayes the same Authour) are Innovation in Religion; Taxes; Altera∣tion of Laws and Customes; Breaking of Priviledges; general Oppression; Advance∣ment of unworthy Persons; Strangers; Dearths;

Disbanded Souldiers; Factions grown de∣sperate; and whatsoever in offending People, joyneth and knitteth them in a common Cause. These things carry in them so much light and evidence for their own truth and cer∣tainty, and that sufficiently confirm'd by many sad experiences, that when we see this Matter, these Motives of Sedition, we need not doubt to say, the Times are perillous.

It's most certaine, that Union is the Stength, Division the Weaknesse of any People. This the Wise Father taught his children, when he gave them a bundle of Rods to break, which they were not able to do when bound together, but easily snapt them in sunder when sever'd, and singly deliver'd unto them. Ʋnion is the Principle of Self-preservation, but Division tends to Self-destruction.

* 1.805Doest thou not know then (sayes Boetius) that every thing that is, does so long abide and subsist as it conti∣nues to be ONE; but when once it ceases to be one, then is it dissolv'd and comes to nothing? A house well compact will stand in a storm, but when the Building is dis-joynted, an easie push will throw it down, and one part of it serves as an

instrument to break the other in pieces, and is it selfe broken in breaking. And therefore,* 1.806Perillous are Brea∣ches amongst Bre∣thren: when this is the Epidemical disease of a Nation, it speaks the times to be perillous.

Union of the Inhabitants, is a Nations strength and glory: but Dissentions weaken its Strength, stain its Glory, and presage its Ruine. Union of the Inhabitants is a brazen Wall of Defence round about a Nation, to keep its enemies out; but Division opens an hundred Gates for them to enter in. Its easie to subdue that Nation, which takes the onely way to destroy it self. But now, * 1.807No Nation, be it never so small, can be suddenly destroy'd by its Adversaries, unlesse it dispatch it self by its own dis∣cords and dissentions. But when a Nation shall by sundry Factions and frequent Se∣ditions teare in pieces its own bowels, it may soone be crush't and quell'd by a For∣reign Force.

When two great Nations profest enemies to the true Christian Religion are combin'd in a League of Amity, and one small Na∣tion professing the Christian Religion, is divided within it self into almost a thou∣sand

fragments, by a multitude of discor∣dant Sects, and many of them are already inflam'd after War and Blood, and can hardly forbear some bloody Attempts, for the tearing in pieces of their fellow-Mem∣bers of the same Nation, and a great number of them are the close Friends to the open Enemy, and are continually blowing up the sparks of Dissention, for the kindling of the Fire of War in the whole Kingdom, are not such a People in a dangerous state, and are we not to account such dayes to be perillous Times? For, When Discords, and Quarrels, and Factions are carry'd o∣penly and audaciously (as that learn∣ed States-man† 1.808, before mention'd, well observes) it is a signe the reve∣rence of Government is lost. And Re∣verence (sayes he) is that wherewith Princes are girt from God. When this Girdle is once loosed, the Garment will easily be pluckt off, the Government will soone be dissolv'd. And yet mo••e easily, when it is not onely loose, but rent, with these Civil Dissentions. Divisions have produced great Alterations, accompanied with many woful-Effects, in the most potent Kingdomes on Earth, the mighti∣est Monarchies of the World. The Divisions amongst the Trojans (as a* 1.809 Modern Di∣vine well observes) brought in the Graeci∣ans; the Divisions amongst the Graecians, brought in Philip; The Divisions of the

Assyrian Mona 〈◊〉〈◊〉 b••••ught in the Persian; of the Persian, 〈…〉〈…〉 Macedonian; of the Macedonian 〈◊〉〈◊〉 the Roman; of the Roman, brought in the Turk: Lastly (sayes he) the Divisions am••••g the Britans of this Nation, brought in fi••st the Saxons, then the Danes, and last of all the Normans; and who shall come next, invited by our Civil Distractions, God knows.

Our Saviour whose Testimony is truth it self, plainly tells us,† 1.810 If a Kingdome be divided against it self, that Kingdome can∣not stand: And if a House be divided a∣gainst it selfe, that House cannot stand. Does not nature it self teach as much? Is it not a Divine Harmony which hath tun'd the world into such a beautiful Frame, and makes the Sun, Moon, and Stars keep such a regular Dance? Are not Kingdoms, Cities, Houses then most happy, when they do not, by the noise of their tumults, de∣prive themselves of the sweet pleasure of this Heavenly Musick? When PEACE that Bird of Paradise, sits and sings in the Land, do not we presently see a flowry Spring of all desirable earthly Felicities? And when by our kinde usage we invite her to our Bosomes, does she not present∣ly still our tumultuous Thoughts, put our affections into a delicious Dance, and heigh∣ten our hearts gladnesse to a kinde of ra∣vishment and sweet excesse, by her Angel∣lick Notes; yea, does she not tune all our

Voices to sing in Consort, this short and sweet Ditty?

* 1.811No safety lies in War: For PEACE we all declare. Or ra∣ther that which the Angels sang at the Birth of the Prince of Peace, when the Temple of Janus was shut, and Wars were all husht in the World† 1.812;

* 1.813Glory to God in the highest, and on earth PEACE, good Will towards men* 1.814. Welcome dear Peace, come from the Bo∣some of Heaven to poure Balsome into our bleeding Wounds, and heal our cruel Con∣tentions on Earth.

And well may PEACE be welcome to us. For, sayes the Orator, * 1.815The very Name of PEACE drops sweetnesse, and the Thing it selfe is Health, Safety, Hap∣pinesse. PEACE is a Tranquility in the Fruition of Liberty. And therefore he neither tenders the welfare of his pri∣vate Family, nor the publick interests of Lawes or Liberties

who delights in Discords, the slaughter of Citizens, and Civil War; and therefore (sayes he) I think him fit to be banisht the Bounds of Humane Nature, and not to be reckon'd in the number of men. Surely if sacred HARMONY should lay aside her Harp, by which she composes so many discordant Natures into, an amiable and well-agreeing Order, the whole Creation would presently fall into a fiery Contention, and so all the Beauties of this rare Build∣ing would be stain'd with the Blood of the warring Creatures, until the whole Fabrick, weaken'd and wasted with these Flames and Wars, would suddenly sink down into the first Chaos of Confusion. And if once DISCORD should draw her sword, and with her Forces and Followers, Wrath, Cruelty, Revenge, Malice, Murders, Mas∣sacres, Fears, Fury, Horrour, and the rest of her ragged regiment, march forth into the world to warre against miserable mankinde; and if once, according to her wonted successe in all her warres, she should come to dominere over Kingdomes, Ci∣ties, Families, they would soon become so many miserable Maps of Confusion, and Stages of Blood. HAPPINES would pre∣sently take Wing and flie from them, when once DISCORD should come to reigne amongst them.

* 1.816For no City can be Happy that is the Seat of Sedition, nor will Happinesse dwell in that House which is the habitation of Strife, the very Governours whereof are under the Domini∣on of Discord. When therefore Peace, Love, Unity departs from a Nation or Church, and Strife, Hatred, Division suc∣ceeds in the the room, and regency there∣of, that people must needs have experience of perillous times.

For surely when we see in the same Land, Church against Church, Altar against Altar, Pulpit against Pulpit, People against People, its a sad Symptome of the Ruine and Destruction of that Land. For Divi∣sion brings Confusion, and Confusion brings Destruction. And when the Sheep turne head and strike at one another, it's a sign a storme is at hand† 1.817. They that are thus wanton while the windes are still, will finde their state woful when the storme is come For, * 1.818Discords amongst Brethren have pro∣duced dreadful ef∣fects: hereby have they destroy'd them∣selves and their Fa∣milies, both Root and Branch; yea, Houses, Kingdomes, Foundations have been overturn∣ed

by them. Thus terrible are the stormes of Civil Dissentions, which break forth up∣on a Church or Nation, when once the sacred bands of brotherly love, wherewith they were bound up and held under Re∣straint, are broken. God whose holy and gracious Presence makes his Church hap∣py and glorious, is a God of Peace and Love, and he requires all his children to live together in Love and Peace, that he may dwell amongst them. So sayes the Apostle to the Corinthians;† 1.819 Be perfect, be of good comfort, be of one Minde, live in Peace; and the God of Love and Peace shall be with you. But when the People of God do by their continual Jarrings banish these excellent Virtues (which as Doves when they heare a noise, fly out of their House) they provoke God to depart from them, and by his Departure at once to despoyle them of all Happinesse. When the Bees fight in the Hive, the King flies away and leaves them, after which (as Natura∣lists observe) they never prosper. If for the Contentions of Christians Christ should forsake his Church, we must needs be in a most miserable condition.

Thus we see how sad the state of a Church or Nation is, which is shaken and shatter'd with Civil Dissentions. But the state of such a divided people is yet more sad, when the enemies seeing them

thus weaken'd by Division, do strengthen themselves against them by Confederacy and combination. For as that great Histori∣an observes; * 1.820Civil Dissentions animate Forraigne Foes to a hostile Invasion. Its the Devils maxime in the Church, and a principle of Machiavillian Policy in the State;

* 1.821Rend and Rule; Divide a People in∣to Fractions, and then they are easily subdu'd by a forraigne Power, who are already weaken'd by their own Divisions. Woe be to the godly, when they are divided amongst themselves, and the wicked are combin'd against them. When Herod and Pilate (who before were at enmity between themselves† 1.822) were made Friends, Christ was soon after condemn'd and crucifi'd. Certainly for the Divisions of Brethren there is cause of great Thoughts, great searchings of Heart; and the Com∣binations of the Churches Enemies are by all good Christians to be resented as the sad Symptomes of perillous Times.

The tenth Symptome. Security in a State of Uncertainty.

THe Times are then least free from pe∣rill, [unspec X] When there is a general Security upon the Spirits of men without any regular settlement of Church or State. When all things are much out of Order, and yet all sorts of men sit down secure in their pre∣sent state and condition. When notwith∣standing the great changes wrought by the Divine Providence in the world, men are generally so secure as if they had never seene, or were sure they never should see any change. Strange it is that a ship new∣ly tost with a Tempest, and very lately like to have been swallow'd up by the Seas, should saile securely among the yet unquiet Waves, when the cloudy heavens threa∣ten a new storme. Though the storme be past, it's no wisdome while men are yet at sea, to be secure in a Calme. Men are oft in most Danger when they are in least fear of Danger. Do not your Mariners observe, that the greatest Calme is oft the Fore∣runner of the greatest Storme? And have not the most dangerous Earth-quakes come unawares, after a still and quiet season,

and suddenly swallow'd up men and beasts, Houses and Cities? ••owever, security, especially in an unsetled state of things, is a Symptome of great Danger, a Prognostick of perillous Times. How easily may a sleep∣ing man be slaine, as Alexander slew him whom he found asleep on the watch, and well he deserved so sudden a Death, who was so secure in a Time of Dan∣ger.

Strange it is that men should sit still in a mindlesse security, notwithstanding the great mutations, unexpected emergencies, various turnings of the wheeles of the Di∣vine Providence, which call aloud upon them to minde what great works God is doing in the world, and to meet him by Repentance, lest he should suddenly de∣stroy them in his wrath. Strange it is that men should be secure, when contrary winds blow hard upon the great Sea of the world, and the mighty Waves dash themselves in pieces one against another. When twins do strangely struggle together in the teeming womb of Time, and Providences seeme to carry in them Contradictions, to the beholders eye. When the Times are such as that which the Father describes, if we take his Observations in a Political sense. For sayes he, * 1.823This Time is full of Contrarieties, of Births and Deaths,

of the flourishing and plucking up of Plants, of curing and kil∣ling, of building up and breaking down of Houses, of weep∣ing and laughing, of mourning and dancing. Now when the Times are such, that the Rise of some, is the Fall of others; the Glory of some, is the Disgrace of others; the Joy of some, is the Grief of others; is it not strange that men should be secure? Yea, when the Rising of a few, shall be the Ruining of many; the Enriching of a few, shall be the Undoing of many; and the Rejoycing of a few, shall cause the Lamenting of many; are not the Times perillous, and is it not strange that men can be secure? When the Strong shall be made Weak, and the Rich shall become Poore, and the Honourable shall be esteemed Base; while those that were poore, and weak, and base, shall become Rich, and Strong, and great in the World, are not the Times perillous? May we not then say,† 1.824 Let him that thinketh he standeth, take heed lest he fall? Is it not strange that at such a Time men can be secure? But then does Security much encrease the Danger, and make the Times the more perillous.

How oft have great Armies and Cities living in security, been suddenly surprized

and destroy'd by a small handful of men! Thus Gideon with three hundred men, wea∣ry, hungry and faint, went up against the two Kings of Midian, Zebah and Zalmun∣na, and their Hosts, about fifteen thousand men, and vanquisht them, and took the two Kings prisoners: Thus they discom∣fited the whole Host; for its said, The Host was secure* 1.825.

Thus when the Danites spies came to Laish, and saw the People that were therein, how they dwelt carelesse, after the manner of the Zidonians, quiet and secure, and there was no Magistrate in the Land, that might put them to shame in any thing† 1.826; they made the Report hereof to their bre∣thren that sent them, and encouraged them to attempt the Invasion of them, saying, Arise, that we may go up against them: for we have seen the Land, and behold it is ve∣ry good: and are ye still? Be not slothful to go, and to enter to possesse the Land. When ye go, ye shall come unto a People secure, and to a large Land: for the Lord hath gi∣ven it into your hands: a Place where there is no want of any thing that is in the Earth* 1.827. So six hundred men of the Danites took to them their Armes, and came unto Laish, unto a People that were at quiet and secure: and they smote them with the Edge of the Sword, and burnt the City with Fire† 1.828, and so they took their Land unto themselves for an Inheritance. Thus security exposes

men naked to Danger, and opens a wide door to destruction. For when they shall say, Peace and Safety: then sudden De∣struction cometh upon them, as travail upon a woman with Childe, and they shall not e∣scape* 1.829. And therefore sayes the Lord, Woe to them that are† 1.830 SECURE in Zion, and trust in the mountaine of Samaria, which are named chief of the Nations, to whom the House of Israel came: [as to places of Worship, Seats of Justice, Courts of their Kings.] Passe ye unto Calneh, and see; and from thence go ye unto Hemath the great; then go down to Gath of the Phili∣stines: [all of them once great and migh∣ty Cities, but now for their sinnes, de∣stroy'd and ruin'd: so that whatever they sometimes were, behold them now and see] be they better then these Kingdomes [of Judah and Israel?] or their Border great∣er then your Border? ye that [in your car∣nal security] put far away the Evil Day, [the Day wherein God will call you to account for all your miscarriages, and se∣verely punish you for all your provocati∣ons, though you now (that you may the more securely continue in your sinnes) put the Thoughts thereof far from you] and cause the Seat of Violence to come neare* 1.831. That is, sayes Diodate, You Chieftains, who put away far from you all thought and fear of Gods Judgements, and in the meane while joyne with, and draw near to Publick Ty∣ranny;

as if sinnes and their punishments could go the one without the other. But Gods Judgements will for certaine at length surprize secure sinners.

The Danger must needs be great when men live secure in the guilt of those sinnes and Provocations, whereby they have made God himself to become their Enemy. When men presume of safety, meerly because they prosper in their sinnes; and are settled on their Lees, because they are not yet em∣pty'd from vessel to vessel, in the executi∣on of the Lords Judgements; that think with themselves because God hath hither∣to let them alone, he will neither meddle nor make, in any thing that concernes them. Dreadful is the day of the Lords Wrath, which is at hand, when he will narrowly search out these secure sinners, and severely punish them for all their Pro∣vocations. For sayes the Lord,† 1.832 It shall come to pass at that time [which is prefixt for their punishment] that I will search Jerusalem with Candles, and punish the men that are settled on their Lees; that say in their heart, The LORD will not do good, neither will he do evil. There∣fore their Goods shall become a Booty, and their Houses a Desolation: they shall also build Houses, but not inhabit them; and they shall plant Vineyards, but not drink the Wine thereof. The GREAT DAY of the LORD is near, and hasteth greatly,

even the Voice of the DAY of the LORD: the mighty man shall cry there bitterly. That Day is a DAY of WRATH, a Day of trouble and distresse, a Day of Wastness and Desolation, a Day of Darknesse and Gloominesse, a Day of Clouds and thick Darkness, a Day of the Trumpet and Alarme against the fenced Cities, and a∣gainst the high Towers. And I will bring distress upon men, that they shall walk like blinde men, because they have sinned against the LORD, and their Blood shall be pou∣red out as Dust, and their Flesh as the Dung. Neither their SILVER nor their GOLD shall be able to deliver them in the day of the LORDS WRATH, but the whole Land shall he devoured by the fire of his Jealousie: for he shall make a speedy Rid∣dance of all them that dwell in the Land. Thus presumptuous and secure sinners may at length pluck down dreadful Judgements both upon themselves and the whole Land. When such sinners are to be found in Zion, the Times must needs be peril∣lous.

Before the persecution in Bohemia, the Churches there having had a long continu∣ed calme of Peace, in the plentiful enjoy∣ment of the Gospel and means of grace, men began to grow extreame loose in their Lives, and very secure in their sinnes, though they were guilty of many and great Provocations, insomuch as many pious

and prudent men began to presage that some horrible storme would suddenly arise, and some fearful tempest would fall upon them: And the Event answer'd the Ex∣pectation.

Now how perillous are those Times, wherein the Judgements of God are ready every moment to fall upon the Heads of a secure People! When every man minds his own private concernments, and little regards the Publick; when no man duly lays to heart the sinnes of the Times, or mournes for those Abominations whereby the Lord is provoked to destroy the Land; when no man* 1.833 stirs up himself to take hold on the LORD, and call upon his holy Name; When Gods own people do not so take notice of the† 1.834 Operation of his hands, do not so seriously minde his Providential Dispensations, and lay to heart the di∣stracted condition of his Church, as they ought; when there is not that watchfulness, that care and zeale for the cause of Christ, that frequency and seriousness in seeking of God that there ought to be; but an univer∣sal slumber and security is fallen upon the children of men, it's a sad Symptome of perillous Times.

Thus I have given you the Symptomes of perillous Times, and have now com∣pleted the Number I intended; But I shall adde one more by way of Corollary

and Conclusion, which carries in it a re∣spect to all the rest,

The last (but not least) Symptome. The Perill of Plain-dealing.

THe Times are then perillous, When its a perillous thing for a man to lay down [unspec XI] the Symptomes of perillous Times. They are the sins of men that make the Times perillous, and thence must we draw the Symptomes of perillous Times. Now the more obdurate men are in their sinnes, the more Impatient they are of reproofs, the more enraged they are at their Reprover, hating him for tel∣ling them the Truth, and persecuting him for warning them of the wrath to come, the more perillous are the times. Thus when the wicked and rebellious Jews were faithfully reproved by Stephen, for those fearful sins whereof their own consciences told them they were deeply guilty; as when he plainly told them to their faces, that however they would be thought the onely people of God, they were no better then Persecutors and Murderers, persecu∣tors

of the best of men, Murderers of the Sonne of God; they were cut to the heart, and gnashed upon him with their teeth, and stoned him with stones to death* 1.835. And who knows not that these were perillous Times to the People of God?

Yea, these are perillous Times both to the Reprover, and to the Reproved: the one is in danger of Persecution from men; the other is in Danger of Destruction from God. Of such Times does the Lord speak by the Prophet Amos, saying;† 1.836 they hate him that rebuketh in the Gate [the place of Publick Conventions, where wis∣dom cryeth to the simple* 1.837] and they abhorre him that speaketh uprightly, [not dealing deceitfully with them in the matters of the greatest concernment.] But what follows hereupon? Forasmuch therefore (saith the Lord† 1.838) as your treading is upon the Poore, and ye take from him burdens of Wheat, ye have built Houses of hewen stone, but ye shall not dwell in them: ye have planted pleasant Vineyards, but ye shall not drink Wine of them. For I know your manifold transgressions, and your mighty sinnes: they afflict the just, they take a Bribe, and they turne aside the poore in the Gate from their Right. Therefore the Prudent shall keep* 1.839 silence in that time, for it is an evil time. This, unlesse they had a Call from God, as had the Prophets of the Lord, to re∣prove these wicked ones for their sinnes,

and to give in their Testimony, in the be∣half of God against their irregular and un∣just proceedings.

The times are unquestionably perillous, when the Terrible one is in Power, and the Scorner is in Favour, and they that watch for iniquity are rewarded: That make a man an Offendor for a† 1.840 Word, and lay a snare for him that reproveth in the Gate, and turne aside the just for a thing of nought. These are perillous Times to the People of God, neither can the Church, according to the Scripture-Calculation, expect good Dayes, till* 1.841 the terrible one is brought to nought, and the scorner is con∣sumed, and all that watch for Iniquity are cut off: That make a man an offendor for a Word, and lay a snare for him that repro∣veth in the Gate, and turne aside the Just for a thing of nought. In that day† 1.842 shall the meek encrease their joy in the LORD, and the poore among men shall rejoyce in the Ho∣ly One of Israel. Then* 1.843 they also that erred in spirit shall come to understanding, and they that murmured shall learne Do∣ctrine.

When the Great men of the Times shall become Terrible ones to the People of God, and watch for opportunities to ensnare his Prophets, and seek an occasion to per∣secute the Preachers of his Word, who reprove them for their fearful Impieties and horrid enormities, whereby they pluck

down Judgements upon the whole Land, the Times must needs be evil and perillous. But yet let such know the Judgement of God is ready to fall upon their own heads, who have thus laid snares for the life of others. For, Judgement is toward you (saith the LORD† 1.844) O House of the King [O ye State-Robbers, that have turned the Kings House into a Den of Thieves] because ye have been a SNARE on Mizpah, and a NET spread upon Tabor: [i. e. You have laid snares to entrap the Innocent in their Lives and Goods, as Hunters and Fowlers do upon the Hills of Mizpah and Tabor* 1.845.] And the REVOLTERS are profound to make SLAUGHTER [q. d. they are pro∣found in making PLOTS to murther men] though I have been a REBUKER of them all [who have thus villanously conspired against them, who have rebuked them for their sins in my Name.] Thus will the Lord at length finde out and pu∣nish proud and presumptuous Persecutors of his Prophets and People; yet during the time of their Prevalency and Predomi∣nancy, in Church and State, the Dayes must needs be evill, the Times peril∣lous.

When Micaiah, the Prophet of the LORD is rudely interrupted by false Pro∣phets, and smitten on the cheek for pro∣phecying the Truth† 1.846: When this Injury is protected by an ungodly Prince, yea,

and seconded by a false Imprisonment, it's surely a perillous Time. When a wicked Ruler, rashly engaged in a destructive enterprize, shall say concerning a Preacher of Gods Word, that sought to reclaime him,* 1.847 Put this fellow in the Prison, and feed him with Bread of affliction, and with Water of affliction, until I come in Peace. When if a Prophet of the Lord, do but forewarne the People of following judge∣ments, some furious Captaine shall appre∣hend him, and falsely† 1.848 accuse him to the Princes of the people, and these shall with∣out Colour of Law or Justice, smite him and cast him into prison. Yea, when this will not yet satisfie their malice and cruelty, but they shall press hard upon him with their false Accusations, saying, He weakens the hands of the Souldiers and Citizens by preaching such things as these are, at such a season as this is; and so under these pretences seek to put him to Death; these are manifestly perillous Times for the People of God, and surely some great Judgement hangs over the Heads of such a Nation. For just thus did the Prin∣ces of Judah deale with the Prophet Je∣remy; and what follow'd thereupon, but the utter Ruine and Destruction of the City Jerusalem, and the carrying Captive both of the Princes and of the People into Babylon, as we read in the sacred Records of the Holy Scripture† 1.849? Behold his usage,

the fore-running presage of these soon-following calamities on the Jewish Na∣tion. It came to passe (says the sacred Story* 1.850) that when the Army of the Caldeans was broken up from Jerusalem for fear of Pha∣raohs Army, then Jeremiah went forth out of Jerusalem to go into the Land of Ben∣jamin, to separate himself thence in the midst of the People. And when he was in the Gate of Benjamin, a CAPTAINE of the Ward was there, whose name was Irijah, the sonne of Shelemiah, the son of Hananiah, and he took Jeremiah the Prophet, saying, Thou fallest away to the Caldeans. Then said Jeremiah, It is false, I fall not away to the Caldeans: but he hearkened not to him: so Irijah took Jeremiah, and brought him to the Princes. Wherefore the PRIN∣CES were wroth with Jeremiah, and smote him, and put him in PRISON in the House of Jonathan the Scribe: for they had made that the Prison: But these wicked Prin∣ces are not yet satisfi'd herewith. We have a further account of their injurious proceed∣ings against him, their false charge and bloody Petition prefer'd in an unjust Court, with the Issue thereof, suiting to their own Desires, or rather (though disguis'd in a Petitionary Way, as appeares by the story) their peremptory Demands, so little Reverence did they beare to the Authority of their King. For thus is it re∣corded;† 1.851 Then Shephatiah the son of Mattan,

and Gedaliah the son of Pashur, and Jucal the sonne of Shelemiah, and Pashur the sonne of Malchiah, heard the words that Jeremi∣ah had spoken unto all the People, saying, Thus saith the LORD, he that remaineth in the City shall die by the Sword, by the Fa∣mine, and by the Pestilence; but he that goeth forth to the Caldeans, shall live: for he shall have his Life for a Prey, and shall live. Thus saith the LORD, This City shall surely be given into the hand of the King of Babylon's Army, which shall take it. Therefore the Princes said unto the King, We beseech thee let this man be put to DEATH: for thus he weakneth the Hands of the men of War that remain in the City, and the Hands of all the People, in speaking such words unto them: for this man seeketh not the [PEACE* 1.852, or] Welfare of this Peo∣ple, but the HURT. Then Zedekiah the King said, Behold, he is in your hand: for the King is not he that can do any thing against you. Then took they Jere∣miah, and cast him into the Dungeon of Malchiah, the sonne of Hammelech that was in the Court of the Prison: and they let down Jeremiah with cords: and in the Dungeon there was no water, but mire: so Jeremiah sunk in the mire. Thus wicked Rulers are wont to exercise their Ri∣gours upon the Lords faithful Prophets, and then needs must such Times be perillous to the People of God.

Thus when the Apostle fore-warnes us of perillous Times, he plainly tells us, that in those Dayes,† 1.853 men shall be False-ac∣cusers, Fierce, Despisers of those that are Good. Say the CAPTAINES of the Host to Jehu, concerning a Prophet of the LORD,* 1.854 Wherefore came this MAD fellow to thee? Thus when Piety is banisht from the Court, and Iniquity abounds in the Camp,† 1.855 he that departeth from Evil is accounted MAD* 1.856, and so hereby maketh himself a PREY.

When the Scepter is snatcht from the hand of VIRTUE, and the Sword is put into the hand of VICE; when AU∣THORITY is stript of her Robes of State, and POWER is cloathed and adorn'd with her Spoiles, it's high time for TRUTH and PIETY to fly to the Sanctuary of God, and there to wait for the HONOUR of MARTYRDOME at his holy Altar.

When the Mines are made, the Pow∣der is laid, and the Match is lighted for the blowing up of the House, as the Dan∣ger is great to them that are therein, so cannot the Discovery be made without Danger.

How sad is the state of things, when Warning shall be given to men from God of their near approachings evils and Judge∣ments, which God is ready to execute up∣on them for their sinnes, and they shall contemptuously reject all such Admonitions,

with many tart invectives (at least) and sharp reflections upon them that have thus warn'd and admonisht them in the Name of the Lord, saying, All this is but out of the Pride of their hearts, the bitternesse of their spirit, and their Disaffection to the Government. Thus did the rebellious Jews reject the reproofs and premonitions of the Prophet Ezekiel, immediately before they experimented the strength of Gods hand, and the smart of his Rod in the Ba∣bylonish Captivity. For thus, sayes he unto them,† 1.857 Ye stand upon your sword, ye work Abomination: q. d. Now ye have the sword in your hand, ye trust in your owne strength and are secure in your sinnes, as if the Evils and Judgements whereof I have warn'd you in the Name of the Lord, should never befal you. But sayes he un∣to them,* 1.858 When this comes to passe, (loe it will come) then shall they know that a Prophet hath been among them.

Demosthenes, the famous Athenian Ora∣tour, and illustrious Assertour of the Grae∣cian Liberties, against the injurious in∣trusions of the Macedonian Monarch, being banisht by his ungrateful Citizens, as he departed out of the City, a company of the Athenian Youth coming to see him, he gave them this counsel; that if they were wise they should never meddle in matters of State, all Activity in publick concernments being, through the Malice

of some, and Envy of others, continually attended with manifold Dangers and Dis∣graces. And further to confirm his Coun∣sel, for his own part he assured them, that if the Athenians would afford him the Li∣berty of Choice, whether to go (as he was wont) into the Assemblies to make Ora∣tions to the People, or to climb a Scaffold to receive the stroke of Death, he now knew so much by his own experience of the Feares, Envies, Suspitions, Slanders, Accusations and Injuries that still attend him that shall interesse himself in the Af∣faires of the Common-wealth, though out of a desire of the Publick Good, he would rather choo••e the plaine Way to Death, then that rough and dangerous Path to Honour† 1.859. What should be the ground of this Choice, but that he thought one Death was rather to be chosen then many? Thus we see how publick Persons are exposed to Danger in perillous Times, especially when the Common-wealth is pester'd with Factious People. There are two things which a Factious, Ambitious People can never beare, the Tongue of the Preacher, and the Head of the Prince. But beyond all colour of contradiction, the peril of Gods Ministers in delivering his Message to a people professing Religion and godlinesse, speaks the Times to be pe∣rillous.

But what shall I say more to this

wicked Generation, but with the Apostle,* 1.860 Am I therefore become your enemy, be∣cause I tell you the truth? Be it so; Ne∣verthelesse (sayes the LORD† 1.861) if thou warne the wicked of his way to turn from it: if he do not turne from his way he shall a•••• in his iniquity, but thou hast delivered thy soul. Well then,* 1.862 I have not labour'd in vain, I have not spent my strength for nought and in vaine: For my judgement is with the LORD, and both my* 1.863 WORK and REWARD is with my God.* 1.864

Thus we have largely resolved the first Question concerning the knowledge of those Times, which the Apostle hath fore∣told us shall be perillous: We shall now give a brief answer to the two remaining Questions, and so proceed to the second principal Enquiry which was at first pro∣pounded for the prosecution of th•• sub∣ject.

The second Question.

VVHy are these Times so peril∣lous? [Quest. 2]

Answ. Because, I. God is provoked. [Answ. 1] The loving Favour of a gracious reconciled God makes the Saints happy, and the Times blessed

and glorious. But when the sinnes of men have provok'd the wrath of God, what can we expect but perillous Times? God is no lesse dreadful in his Judgements, then he is gracious to his Saints in the distribu∣tion of his Favours. Doubtlesse it is a fearful thing to fall into the hands of the liv∣ing God† 1.865. And the Abominations of such Times are so many Provocations of the most high God. If his Jealousie burn like fire* 1.866, and his fierce wrath should once be kindled† 1.867 against us, how should the Inhabitants of the Land be as withered stubble before him! What dreadful Judge∣ments hath a provoked God thrown down from heaven upon a provoking people! He drown'd the world with water, and burnt up Sodom and Gomorrah with Fire, and hath slaine many thousands of his Enemies with the edge of the Sword, for those fearful Impieties wherewith they provoked the pure eyes of his glory. Needs must those be perillous Times, wherein the Lord of hosts is fearfully and continually provok'd to arme himself with vengeance, and come forth to the Punishment of a rebellious People* 1.868. He hath lightening in his eyes, and thunder in his hands: if once he be provoked to anger, he can in a moment burn up a sinful Nation, in an instant break in pieces a rebellious People.

[unspec 2] II. Men are perverted. When the minds of men are perverted by the Doctrines of

Deceivers, all their paths are full of dark∣nesse and danger. For the Minde is the eye of the soul. And the Light of the soul, as of the Body is the eye: if there∣fore thine eye be single (sayes our Saviour) thy whole body shall be full of Light. But if thine eye be evil, thy whole body shall be full of darknesse† 1.869. He whose eyes are blinde walks in darknesse at noon-day. And when men walk in Darknesse, they are continually exposed to Danger. When damnable Doctrines are publickly preach'd, and multitudes are baptiz'd into the Belief of them, and so the souls of men are per∣verted and impoyson'd by them, these must needs be Dayes of Danger, perillous Times. When the Power of Truth failes, and the Plague of Errour and Heresie reignes; When the Glory of true Christi∣anity is eclipst, and the Mystery of Ini∣quity is mightily working in the mindes of men, such Times must needs be perillous and pernicious.

III. The Land is polluted. Reigning [unspec 3] sinnes, prevailing abominations, especially when patronized by those by whom they should be punished, whereby they become National sinnes, do exceedingly pollute a Land. Now when the Land is polluted, what can be expected but that God should depart from it, and bring in a Deluge of Judgement, or kindle a dreadful burning to purge it? Is not this then a sad pre∣sage

of perillous Times? After the House of the Lord in Jerusalem was polluted by the Abominations of the people of Judah, both the City and the Temple was de∣stroy'd* 1.870. When the Land of Canaan was polluted by the sinnes of the Canaanites, God deliver'd both them and their Land into the hand of the Israelites, and when it was polluted by the Israelites, he deliver'd them up into the hand of the Canaanites, as we read in the Book of the Judges† 1.871. When the Land is polluted by its sinnes, it's just with God to* 1.872 pollute it by his Judge∣ments. And what then can we expect but perillous Times in a polluted Land?

The third Question.

[Quest. 3] WHat is the peril of these Times?

Answ. The evils to be feared in these Times are such as these;

[Answ. 1] I. The judgement of God on the Land. God may justly bring the Sword and Fa∣mine and Pestilence for the punishment of such a provoking People. These three Ar∣rows are ever ready in Gods Quiver to be discharg'd against his Enemies. God may sweep that Land with the besome of Deso∣lation, wherein men under pretences of Gods glory seek their own interests and establishment. He may punish spirituall Abominations with temporal Judgements:

Persecution, with War; the plague of Er∣rours, with the Pestilence; the Contempt of the heavenly Manna of his holy Word, with Famine and want of necessary food. He may wash that Land with Blood that hath been defiled with Oppression and Murder. He may sweep that house with the Pestilence that hath been defiled with Pride and Per∣jury. He may scourge that people with Famine, that have sin'd through Fulnesse of Bread. He may break that land in pieces by the thunder of his Judgements, that hath not taken warning by the lightening of his Threatnings, in the preaching of his Word.

So for spiritual Judgements; for the A∣bominations of his People, the Lord may go far from his Sanctuary† 1.873. When a Church hath left its first love, God may come spee∣dily and remove its Candlestick out of his Place* 1.874. When men shall abuse the ser∣vants of the Lord, sent forth to gather the Fruits of his Vineyard, he may justly de∣stroy them, and give the Vineyard unto o∣thers† 1.875. When men are grown greedy of the gain of Oppression, and weary of the Ordinances of God; when Covetousnesse is become cruel in grinding the faces of the Poore* 1.876, and Profanesse bold in slighting of Sabbaths and sacred Solemnities of Divine Worship, God may justly cause that Land to tremble for the horrour of his Judge∣ments, and plague that peoples contempt

of his Worship by a Famine of his Word. And so hath the Lord threatned to punish these sinnes in his people Israel, by his Pro∣phet Amos, saying;† 1.877 Heare this O ye that swallow up the needy, even to make the Poor of the Land to faile, saying, When will the New Moon be gone, that we may sell Corne? and the Sabbath, that we may set forth Wheat, making the Ephah [wherewith they measured their Grain] small, and the Shekel [wherewith they weighed the money which they received for payment] great, and falsifying the Balances by deceit? That we may buy the poore for silver, and the needy for a paire of shooes; yea, and sell the refuse of the wheat? The LORD hath sworne by the excellency of Jacob, surely I will never forget any of their Works. Shall not the Land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood, and it shall be cast out and drowned, as by the flood of Egypt. And it shall come to passe in that day, saith the Lord GOD, that I will cause the Sunne to go down at noon, and I will darken the earth in the clear day. And I will turn your Feasts into Mourning, and all your Songs into Lamentation, and I will bring up sack∣cloth upon all Loynes, and baldnesse upon e∣very Head: and I will make it as the mourning of an onely sonne, and the end thereof as a bitter Day. Behold the dayes come, saith the Lord GOD, that I will

send a FAMINE in the Land, not a Fa∣mine of Bread, nor a Thirst for Water, but of hearing the Words of the LORD. And they shall wander from Sea to Sea, and from the North even to the East, they shall runne to and fro to seek the Word of the LORD, and shall not finde it. When the Lord shall bring these judgements upon a Land or Nation professing the true Religi∣on, the Church may call her Children* 1.878 ICHABOD, for the Glory is departed. Thus for the sinnes of Judah did the† 1.879 Glory of the Lord (an illustrious pledge of his gracious presence) depart from Je∣rusalem, and sad were the Calamities which ensued thereupon. Thus the Times are perillous when the sinnes of men are grown to that height, that we may justly expect the Judgements of God upon the Land.

II. Persecution of the Church. When [unspec 2] Clouds of Darknesse are spread over the City of God, what can be expected to follow but showers of Blood? For when the Sun shall be turn'd into Darknesse, we well know the Moon shall be turn'd into Blood* 1.880. When a storme is rais'd by the Prince of the power of the Air, what can we expect but that the Ship wherein Christ is imbarked with his Disciples, should be tost on the Waters, and almost overwhelm'd with the Waves† 1.881? When Images of Gold are set up and ador'd by the men of the World, what can the children of God expect but

to be cast into a fiery Furnace* 1.882? When Gain is accounted Godlinesse, and Oppres∣sion of the innocent is stiled Justice, then whosoever will live godly in Christ Jesus shall suffer persecution† 1.883. When the Wolves come in flocks to the Fold, and Lions are the Lords of the Soile, what can be ex∣pected but that the Sheep and Lambs should be worried? When there is much Cockle amongst the Corne, much Chaff amongst the Wheat, we may conclude it shall not be long (at least if the winde rises or turnes) before it be winnow'd. When we see every Shepherd in Israel is an abominati∣on to the Egyptians* 1.884, we may expect the Egyptians should pursue the Israelites, e∣ven into the heart of the Red Sea. When the subtile Foxes are come into the Vine∣yard, we may conclude their cruel Teeth will be soon dy'd red in the Blood of the Grapes. If the Scarlet Whore be once brought into the House of God, we shall soone see her drunken with the Blood of the Saints† 1.885. We still finde the Names of the Saints written in Red Letters in the Romish Calendar. If the SWORD depose the SCEPTER, and rule in its stead, we may be sure it will eat flesh and drink Blood, yea, the blood of Kings, and Prin∣ces, and Prophets, who leaving the Sword stain'd with the Guilt of Murder, shall be themselves crown'd with the Glory of MARTYRDOM. SIN is a cruel

Monster; if it once get the Supreme Power, it will soon turne a Land of Beauty into a Sea of Blood.

III. Destruction of mens souls. If the great red Dragon with his Taile draw down [unspec 3] many of the Stars of Heaven and cast them to the Earth* 1.886, we may expect a dark night to follow. If the Springs be impoy∣son'd, it must needs be Death to men to drink of the waters. If the Philistines carry away the Ark from Israel, we must expect many thousands to be slaine and perish† 1.887. If God take away his abused Gospel, call home his despised Ministers, and so men loose the true Religion, how many thousand souls must necessarily perish everlastingly. The soul is exceeding preci∣ous; its a Jewel inestimable, of more worth then the whole World* 1.888: its losse is irrepa∣rable; a World of Gold cannot redeem one soul† 1.889. Now when such a storme is risen that the souls of men are in danger of be∣ing ship-wrackt, the state of that people is sad, the Times are perillous.

Thus we have seen the Characters of the Persons that make the Times perillous, and the several Symptomes of perillous Times, with the Causes and Consequences thereof, and so fully finisht our first Enquiry.

The second Enquiry. How pious persons must demean them∣selves in perillous Times.

IT much concernes the people of God to consider with themselves, what the Lord calls them unto, and calls for from them in all conditions into which he is pleased to cast them, that their Lives and Carriages may expresse a Responsiblenesse to the Divine Providence. These are they whom the Lord hath selected from thou∣sands to lift up his Name and Glory in the World. They are therefore in a special manner to glorifie God, by such Actings and Demeanours as may be suitable to all his Dispensations. When God is most dis∣honour'd by the wicked, the godly should most honour him. Saints are Souldiers call'd forth to fight the Battels of the Lord of Hosts: when the Enemies of the Lord do most abound and are most active, the Souldiers of his army should be most va∣liant for his Cause, most vigilant against their force and Politick Encroachments upon the interests of his Glory. The Trees of righteousnesse of Gods own Planting, should bring forth Fruit in all Seasons.

Times of Perill to the Church, are Times of Tryal of the Piety of the Saints. When sin appears in its highest Pride, then should Grace shine forth in its greatest Glory.

As for you therefore, my beloved bre∣thren, that truly fear the name of the Lord, and desire to know what your Duty is in such Cases, attend these Directions which I shall give you out of the Word of God.

When it is your Lot to live in perillous Times take notice of these Duties.

The first Duty. Sorrow for the Sinnes of the Times.

DO you live in evil Times? Then, Be∣waile [unspec 1] before the Lord the Sinnes and Abominations of the Times. Prevailing Impieties make the Times perillous. The sins of the wicked call for the sorrows of the Saints, because hereby the Name of God is dishonour'd, and the souls of men are defiled. Thus was Davids heart grie∣ved and his eyes shed Tears for the sins of his Times. I beheld the Transgressors (sayes he) and was grieved because they

kept not thy Word* 1.890. And again, Rivers of waters runne down mine eyes, because they keep not thy Law† 1.891. When a Land is de∣filed by sin, these Rivers of Teares are the best means to prevent a Deluge of Blood. When the wrath of God is kindled against an ungodly Nation, there is nothing more powerful to quench it then the Tears of the truly godly. By this means shall you preserve your selves from Defilement by the sinnes of the wicked, and happily prevent the Judgements which are rea∣dy to be executed on a sinfull Na∣tion.

Now, Christians, is not this a duty you are very Defective in? And yet is there not much cause for it? When did you shed a Tear for all the Sins of the Times? When did you ever look upon London, as Christ upon Jerusalem, a sinful City, and weep over it* 1.892? What? shall the streets of it run down with Rivers of Blood before you can shed a few drops of Teares for its pre∣servation? When did you meet together to weep over a sinful Nation? When did you, that can easily weep upon other occa∣sions, go apart and poure out Teares into the bosome of God for the Sinnes and Abo∣minations of England, and say, Ah Lord! In thy† 1.893 Pity and in thy Mercy spare a sin∣ful Nation? Do you not see upon En∣gland many Symptomes of her Destruction, except fervent Prayers steep'd in penitent

Teares do prevent it? O how many and how great are the Abominations of the Land, the Provocations of the most high God! What dreadful Dayes may we yet live to see if the Lord should deal with us accor∣ding to our Deservings! How soon may the Clouds of heaven, which were wont to drop down Blessings on our heads, be dis∣solv'd into showers of Blood.

Ah, my Beloved! have you not read, in the holy Scriptures, what dreadful Judge∣ments the Lord hath executed upon Cities, Nations, Kingdomes, his own People, yea the whole World? Know you not that God turn'd the whole Earth into a Sea, and de∣stroy'd all Flesh (save the Family of Noah) with a Flood? How he pour'd a Flood of Fire and Brimstone upon the Cities of So∣dom and Gomorrah, and consum'd them with Flames, and turn'd that pleasant plain, that was as the Garden of God* 1.894, into a noisome Lake? How that God was wroth with his own people, the children of Israel, whom he had chosen to himself out of all the kindreds of the earth, and slew them in the VVildernesse, so that onely Joshua and Caleb, of all those that came out of E∣gypt, entred into Canaan? And how often after they were possest of the Land of Ca∣naan, he sold them into the hands of their enemies that opprest them in the Time of the Judges? How in the dayes of Eli, he deliver'd them into the hands of the Phili∣stines,

who slew them with a great slaugh∣ter, insomuch that in one battel there fell of Israel thirty thousand Foot-men† 1.895? How the Lord sent a Pestilence amongst them in the dayes of David, which ra∣ged so exceedingly, that in three dayes space there dy'd of the people seventy thousand men* 1.896? How the Lord brought the King of Babylon into Jerusalem, who burnt the Temple of the Lord, the Palace of the Prince, and the Houses of the Nobles with Fire; brake down the Wall thereof and utterly destroy'd the City; carry'd both Princes and People Captives into Babylon, where they endur'd a hard Bondage for threescore and ten years† 1.897? Now (know you not that) all these things happened unto them for ensamples unto us, and that they are written for our admonition, upon whom the ends of the World are come* 1.898? Oh do but consider seriously with your selves, what were the Causes of all these fearful Judgements which God, who is the Father of Mercies, brought upon the men of the world, yea, upon his own Peo∣ple. Were they not the sinnes of the Times whereby men pluckt down upon their own heads these Plagues and Punishments? Now pause a little and consider seriously, Are not the same sinnes that drew down Judge∣ments upon them to be found amongst us? Is not the Pride, Luxury, Lasciviousness, Licenci∣ousness, Atheism & Impieties of the old World

to be found amongst us? Are there not† 1.899 Mighty men (Giants in worldly Greatness) who employ their might in fighting against God, in these our Dayes? Are not the sins of Sodom to be found amongst us? Is not the City and Land polluted with the vilest Impurities and Pollutions? Are not the Murmurings, Cruelties, Inju∣stice, Oppressions, Falshoods, Covenant-break∣ings, Revoltings, neglect of Gods Worship, Contempt of his Ordinances, Hypocrisies of Israel to be found amongst the people of England? Have we not then cause to tremble in the Apprehension of the judge∣ments which hang over our heads? espe∣cially if we seriously consider that those sinnes which severally in them drew down such dreadful judgements, are to be found jointly in us, and that notwithstanding the Light of the Gospel and the Meanes of grace plentifully enjoyed by us, which are most fearful Aggravations of this dreadful guilt? Nay, is not the guilt of many hor∣rid Blasphemies, and hellish Impieties which have not been heard of in former Ages, to be found amongst us? Does it not make your hearts to tremble to consider that so many crying sins, so many provoking im∣pieties, so many bloody Abominations should abound and reigne amongst us, when for any one of them so reigning, so abound∣ing, the whole Land might be involv'd in miseries and Confusion and Blood? Are not

these then perillous Times? Surely, it is of the LORDS mercies we are not consumed, and because his compassions faile not* 1.900, But who knows how soon the Lord in his Ju∣stice may proceed to the execution of his Judgements upon us, and so turne our Chephzibah, a Land of Beauty, the Lords Delight, into an Acheldama, a Field of Blood?

What then is to be done by us, Christians, for the Prevention of the Lords Judgements on a sinful Land? O come and bring e∣very one your two Buckets, and pour them out before the Lord, for the quenching of the Fire of the Lords wrath which is kin∣dled against a sinful Nation. Fasting, and Weeping, and Mourning hath been a way which hath proved very effectual for the turning away the sorest Judgements, the diverting of the nearest Destruction. Thus was the destruction of Jerusalem delay'd in the time of Josiah† 1.901, & the destruction of Nineveh in the Days of the Prophet Jonah* 1.902. This is that to which God calls at such a time as this, in a Day of Danger and Distresse. When the Lord had threatned terrible Judgements against Zion, this was the duty to which by his Prophet he call'd the Inhabitants of Jerusalem.† 1.903 Therefore also now saith the LORD, Turn ye even to me with all your Heart, and with FASTING, and with WEEPING, and with MOURNING: And rent your Hearts, and not your Gar∣ments,

and turne unto the LORD your God: for he is Gracious and Merciful, slo•• to Anger, and of great kindnesse, and repenteth him of the Evil. Who knoweth if he will returne and repent and leave a blessing behind him, even a meat-Offering and a drink-Offering to the LORD your God?

Blow the Trumpet in Zion, sanctifie a FAST, call a solemne Assembly. Gather the People: sanctifie the Congregation: As∣semble the Elders; Gather the children and those that suck the Breasts: Let the Bride-groom go forth of his Chamber, and the B••ide out of her closet. Let the Priests, the Ministers of the LORD, weep between the Porch and the Altar, and let them say, Spare thy People, O LORD, and give not thine Heritage to reproach; that the Hea∣then should rule over them. Wherefore should they say among the People, Where is their God?

Now mark what follows. Then will the LORD be jealous for his Land, and pity his People. Yea, the LORD will answer and say unto his People, Behold, I will send you Corn, and Wine, and Oyle, and ye shall be satisfi'd therewith, and I will no more make you a reproach among the Heathen. Now how great an encouragement should this be to us in perillous Times, to seek the Lord solemnly, seriously with Fasting and Prayer! Do you ever remem∣ber

that the Judgements of the Lord came upon his people while they were Fasting, and Weeping, and Mourning? No, when sinnners are Feasting, and Sporting, and making Merry, then does the Lord bring his judgements upon them, even sudden destruction. For (sayes the holy Ghost) When they shall say, Peace and safety: then sudden destruction cometh upon them, as Travail upon a woman with childe, and they shall not escape* 1.904. Do you know, or have you consider'd what was the carriage of the men of the old world, when the Lord brought the Flood upon them; and of the children of Israel a little before they were carryed captive into Babylon? Why the Scripture tells you, that in the Dayes of Noah, that were before the Flood, they were eating and drinking, marrying and giving in Marriage, until the day that Noah enter'd into the Ark, and knew not untill the Flood came and took them all away† 1.905. They knew not, that is, they consi∣dered it not, regarded it not: For they had been warned of the coming of the Flood by the Preaching of Noah for the space of one hundred and twenty years, and by his preparing an Ark for the preservation of himself and his own Family. So the careless posture of the people of Israel, in a free indulgence of their sensual Delights, did but a little precede that cruel Captivity and bitter bondage, which they so long sustained in Babylon* 1.906.

Now are not the people of the Land, in these our Dayes, generally senslesse of the crying sins, and fearlesse of the following Judgements which may justly fall upon us? Is it not time then for them that feare the Lord, to lay these things to heart, and to weep and mourne before the Lord for these Abominations? Does it not both well be∣come, and neatly concerne the people of God in the Land, to call one another to Fasting and Mourning, and bitter La∣mentation, lest the Lord should kindle a fire in his wrath, so that none can quench it? O Christians, can you sit still and be secure in such Times as these? What, do you not care how soone the Gospel, the glory departs from England? Do you not care what becomes of Religion, what be∣falls the Church, how soon you loose your Opportunities of enjoying the blessed Or∣dinances of the Gospel? Oh are not these Opportunities precious, are not the Ordi∣nances of God precious, are not the Mi∣nisters of the Gospel, and the People of God precious in your Esteeme? How then will your hearts bear it to see these Mini∣sters of the Gospel murther'd, these peo∣ple of God led as sheep to the slaught••r? Alas! you know not how near the Dayes may be wherein you may say, Time was when we enjoy'd the Ordinances of God, and had many opportunities of seeking the Face of God in the Assemblies of his Saints,

but (alas) now we a••e deprived of these en∣joyments. And oh! will you not yet lay these things to heart, so as to mourn be∣fore the Lord for those Evils whereby we have provoked the Lord to plague the whole Land with his Judgements, and utterly to deprive us of these precious Pri∣viledges?

Do you see no cause of Feare, no signes of Danger? Are not Sabbaths profan'd, Ordinances contemn'd, the Word despis'd, the Sacraments slighted, Ministers reviled, Scriptures rejected, the Spirit resisted, Christ crucifi'd afresh, and the Name of God blasphem'd amongst us? Now are not these fearful Provocations of the most high God? May not the despised Manna be restrained, and God give us Quailes (meat for our Lusts) in wrath? May not God justly punish mens wearinesse of his Worship with a Famine of his Word? when men prize the World above the Word of God; may not the Lord justly take away his Word and Gospel from such an unwor∣thy people? May not he suffer the seales of his Covenant, the Pledges of his love to be taken away from us, or polluted to us? May not our Teachers be removed into a corner? May not the Holy Scriptures, the Well-springs of our Comforts and Joy, be sealed up from us? May not God take away his Holy Spirit from us, that he may no more† 1.907 strive with a people

devoted to destruction? May not God charge upon the Land the guilt of his Sonnes Blood, and revenge upon a rebel∣lious people the wrong done to his owne Name? Is it not then high time for us to* 1.908 meet the Lord by Repentance, and to humble our selves before him for the sins of the Land, lest his indignation break forth upon us as a Breach of the Sea, and there be no means left to escape?

Come then, Christians, and let us weep and mourne before the Lord. It may be he may regard our Tears, and hear the voice of our weeping† 1.909, and put on Bowels of Compassions towards us, and spare our Land. Who knows but the whole Land may fare the better for the sakes of a few Mourners in Zion? Oh let's every one labour to become one of that number. So when the Lord shall arise and have mercy upon Zion, we shall be called to partake of her Joy. Rejoyce for joy with her (saith the Lord* 1.910) all ye that have mourned for her.

However, Christians, go into your Closets, and weep before the Lord in secret, for the sinnes whereby God is openly dishonour'd: This was the holy resolution of the Pro∣phet Jeremy upon the pride and stubborn∣nesse of the people of Judah, the sad Symp∣tomes of approaching Judgements. Heare ye (sayes he †) and give eare,* 1.911 be not proud: for the LORD hath spoken. Give

glory to the LORD your God, before he cause darknesse, and before your feet stumble upon the dark Mountaines, and while ye look for light, he turne it into the shadow of Death, and make it grosse Darknesse. But if ye will not hear it, my soul shall weep in secret places for your Pride, and mine eye shall weep sore, and run down with teares, because the LORDS Flock is carried away captive.

Now if you be of the number of those that mourn and sigh for the Abominations of the Times, if the Lord shall bring his Judgements in your dayes upon the Land, he will prepare his secret Chambers of pro∣vidence for your preservation. Thus the Lord sent his Angel to set a Mark upon the fore-heads of the men that mourn'd for the sinnes of Jerusalem, that they might be spared, when all the rest of the City by an impartial stroke were to suffer an in∣evitable destruction* 1.912. Thus Lot living in Sodom,† 1.913 a lustful City, vexed his righteous soul from day to day, with a holy sorrow for the sins of the filthy Sodomites, and so the Lord preserved him in the dreadful overthrow of that sinful City. O then, Christians, mourne and weep for the sinnes of the Times, the Abominations of the Age wherein you live, and it may be you may by this means save the City, save a Kingdome from destruction, however you shall be sure to save your own souls.

The second Duty. The Practice of Piety.

ARe they Dayes of Danger, Times of [unspec II] Perill wherein you live? yet, Dare to be pious though the Times be perillous. To be religious, when Religion is both in Fashion and in favour is no great praise: but its the glory of a Saint to be Holy and Good, when the Times he lives in are sinfull and Evil. It's a Crown of glory which shall flourish for ever, which the Hand of God himself hath set upon the head of Noah;* 1.914 Noah was a just man, and perfect in his Generations, which were sinful and wicked. Job shone as a bright Star in the East, when almost all the world was over∣spread with Darknesse. And therefore God himself hath given him an honourable Testimony in his Word, both for† 1.915 Piety and* 1.916 Patience, and thereby an everlasting bles∣sed Memorial. Doubtlesse its a Saints Duty to be religious, when for Religions sake he is exposed to Danger. Here's the tryal of sincerity, when Truth faileth,† 1.917 and he that departs from iniquity maketh him∣self a prey, and is accounted mad for his

paines. Better it is to lose the favour of men, then to incur the displeasure of God. The losse of the favour of men is no∣thing, compared to the gain of the favour of God. Its nothing to flock to the Ta∣bernacle in Times of Peace; but its wor∣thy of Israelites indeed to accompany the Ark of God in all the perils of War. Be not discourag'd, Christians, by the Danger of the Times, from doing those Du∣ties whereby in your places you may glorifie God.

Moreover, consider, to be good in bad Times, is the way to make bad Times good. And therefore, sayes Hierome, * 1.918Say not the Times were better heretofore then now they are; Virtues make good Dayes, Vices bad. Its then the wisdom of a Christian to turn his complaint of e∣vil Times, into the Practice of excellent Virtues; for this will be singularly condu∣cible to the making of the Times good.

* 1.919For the Day is good or bad (sayes Chrysostome) not according to its own Nature (for one day does nothing differ from another:) but according to our di∣ligence

or slothfulness in the improvement of it. If thou work∣est righteousnesse, the day becomes good unto thee; if thou committest sin, evil and full of Vexation. If thou wisely consi∣derest these things, thou mayst so dispose thy self, as to have the whole year prosperous and happy: This, if thou make Prayer and Almes-Deeds to be thy daily exercise. Thus Christian Virtues, and Exercises of Religi∣on are the most excellent Antidotes against Evil Times. To be diligent, serious and constant herein, is the onely way to see good Dayes. Though a man be encompast with the blackest midnight of Darknesse, let him light up his Lamps, and he pre∣sently enjoys the Benefit and protection of the Light, which does, as it were, with a thousand glistering Spears, defend him a∣gainst the Invasion of all the Forces of Darknesse. Certainly there is nothing more necessary and conducible, more excellent and efficacious for the changing of an I∣RON AGE into a GOLDEN SEASON, then the constant exercise of PIETY and CHARITY amongst Christians.

And if every Christian would but seri∣ously minde his Particular Duty, how much might he contribute to the General

good! How soon are the foule streets of a great City made clean, by every mans sweeping his own Door! How soon would the great work of REFORMATION be accomplisht, if every one would but reform one! So should the most dangerous Dayes soon become, what by many they are false∣ly called, glorious Times. For its the Goodnesse or Badnesse of men which makes the times good or bad. Those are the worst Times, wherein men are worst; and those the best Times, wherein men are best. Though bad Times are worst to the best men, yet good men should be best in the worst Times. Such was Noah in the old World, Lot in Sodome, Daniel in Babylon; Golden Saints in an Iron Age. Thus in the Evening of the Old Testament-Admi∣nistration, when the darkest shades vail'd the Churches Glory, some Saints there were which shone as bright rising Stars in the rayes of true Piety, which sparkled as o∣rient Jewels in the lustre of godly Zeale and invincible Sincerity. For when base Hypocrites began to blaspheme, and say* 1.920, It was in vaine to serve God, and it was to no profit or purpose to keep his Ordinance, or to walk humbly b••fore him: When they began to call the proud happy, because they saw them that wrought wickednesse exalted, and those that tempted God delivered; Then they that feared the Lord spake often one to another. And oh precious were these Per∣sons,

and this their Piety in the account of God! For, Then the LORD hearkened, and heard it, and a Book of Remembrance was written before him for them that feared the LORD, and that thought upon his Name. And they shall be mine saith the LORD of Hosts, in that day when I make up my Jewels, and I will spare them as a man spa∣reth his own son that serveth him. Now who would not but desire this special inte∣rest in Gods Love and Favour, in Times of Danger and Distresse? What an encourage∣ment then, Christians, should this be unto you to be good in bad Times!

Certainly, Christians, sanctity is the best way to security. The† 1.921 Uranoscope is a Fish (as the Naturalists tell us) which hath but one eye, just on the top of the head, look∣ing upward towards heaven, yet thereby she foresees and prevents Dangers. To keep the Eye of the soul ever open Hea∣ven-ward, is the safest way for the Prevention of those Dangers to which we are exposed in the troublesome Sea of this World. For God hath an Eye continually open upon them for their Preservation, who have an Eye continually open upon him, in their Conver∣tions. Yea, by this means you may nor one∣ly save your self, but be a happy means to save the whole Nation, by standing in the* 1.922 Gap (as† 1.923 Moses) to hinder the breaking in of Gods Judgements upon a provoking People. O then be Diligent, Christians, and

Constant in the serious Practice of solid Piety.

This General Duty hath several Branches, which are of special Concernment to Chri∣stians that live in perillous Times; and therefore take notice of them in these fol∣lowing Particulars.

The first Branch.

[unspec 1] KEep your selves from the Corruptions of the Times. Take heed of being tainted with the sins and Abominations of the Times wherein you live. The fuller the World is of Defilements, the greater must your care be to* 1.924 keep your selves un∣spotted from the world. Thus Noah kept himself cleare from the Corruptions of the old world; Lot preserv'd himself pure from the Pollutions of Sodome; Daniel was not defiled with the Idolatries of Babylon. Thus the Fish retains its Freshnesse in the salt Sea, the Rose its sweetnesse amongst the noysome weeds, and the Diamond its Bright∣nesse though it lie in the Dust. Gold though melted in the Furnace will not mix with the Drosse. Keep your selves pure from sin, as you desire God would preserve you (as Noah in the Ark) safe from Dan∣ger in perillous Times. If you cannot make the Times better, yet see that the times do not make you worse. In Times of a com∣mon Contagion there's much danger to e∣every particular Person. Take heed of De∣cayes of grace by the encrease of sin in the

World. When† 1.925 Iniquity abounds, take heed lest your Love to God and goodnesse wax Cold. Though Errours abound, be careful you decay not in your love to the Truth. You have been forewarn'd of these Evils in the Word of God, that you might not be insnared with them, when the peril∣lous Times therein foretold are come upon you. Let me bespeak your eare and watch∣fulnesse in this respect, in the words of the Apostle,* 1.926 Ye therefore, Beloved, seeing ye know these things before, beware lest ye also be∣ing led away with the Error of the wicked fall from your own stedfastnesse. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ: to him be glory both now and for ever. Amen.

The second Branch.

STrengthen not, by an active Compliance, [unspec 2] the hands of Evil Doers. These are they which make the Times perillous. A quiet submission to the Providence of God, wisely ordering all the Changes in the world, does well become the Saints. It is good for a Saint to take notice of Gods hand in all things, and to submit to his Will (as well in permitting of Evil, as in Depriving of good) with silence. So David, though at the first† 1.927 troubled to see the wicked in Power while the righteous was op∣prest, at length exprest his submission by

silence;* 1.928 I was dumb, I opened not my mouth, because thou didst it. But every Godly man must have a singular care, lest by a∣ny active compliance, he should strengthen the hand of Evil Doers in their irr••gular actings. This was the sinne wherewith the Lord sharply charg'd Jehoshaphat, a good King, by the hand of Jehu, the Prophet, and threatned wrath for it.† 1.929 Shouldest thou (sayes Jehu to Jehoshaphat) help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. And therefore though the Lord of all may permit great changes to be irregu∣larly made, both for the manifestation and punishment of the Pride of man, yet must not his people yeeld any consent or con∣currence to them that irregularly make them. This is the wise Counsel of the wi∣sest of men, which was dictated to him by the wisdome of God;* 1.930 My son, fear thou the LORD and the King: and meddle not with them that are given to change, For their calamity shall rise suddenly, and who knoweth the ruine of them both? Take heed therefore, Christians, of contributing to the Rise of Evil Doers, lest you fall in their Ruine† 1.931. Partake not in their sins, lest you partake of their Plagues, and feele the smart of their Punishments, for having tasted the sweetnesse of their Favours.* 1.932 For (to speak to you in the words of the Prophet) the Lord spake thus to me with

a strong hand, and instructed me that I should not walk in the way of this people, saying, say ye not, A Confederacy, to all them to whom this people shall say, A Confederacy; neither fear ye their Fear, nor be afraid. Take heed therefore lest by your concur∣rence with them whose pernicious practices do make these perillous Times, you contract to your selves the guilt of their sinnes, and contribute to the Evil of the Times.

Let not the Desire of Gain or Glory, nor the Fear of Disgrace or Danger induce you hereunto. A man can never be un∣done by the greatest losse he can sustaine for the keeping a good conscience, and pre∣serving an interest in Gods Love and Fa∣vour. He is Rich and Happy that hath God for his Portion, and Heaven for his Inheritance, how great soever his sufferings and losses be; when he that wants this, notwithstanding his greatest worldly Gaine or Glory, is Poore and Miserable. Account not that Gaine which may hazard the losse of your immortal soul.* 1.933 For what shall it profit a man, if he should gain the whole world and loose his own soul? Abhor the basenesse of serving your self of the evil of the Times, by seeking a private gaine, by that which will turn to the publick losse. Abhor the basenesse of fearing to adventure a private losse, by that which may turn to the Pub∣lick gaine. Never expect that God should

blesse those Riches to you or yours, which are rais'd out of the Ruines of the Church or Common-wealth. He is no good mem∣ber of either that hath not learn'd to de∣ny his Private Interests for the Publick Good.

The third Branch.

[unspec 3] COnsider one another to provoke unto Love and good Works† 1.934. When a Fire is kindled in a House, in a City, every one that can should contribute his help to quench it. O labour to quench the Flames that are kindled in the Church, which is the* 1.935 House and† 1.936 City of the living God. O stir up one another to the exercise of Brother∣ly Love and Charity, and so help to ce∣ment the Breaches that are amongst Bre∣thren in the Family of God. 'Tis the Policy of your enemies to Divide you to your Ruine; 'Tis your wisdom joyntly to endea∣vour after that Union which is your beauty, strength, and glory. Stir up one another also to good works as meanes singularly conducible to the amendment of evil Times. There is no season so sharp but the Trees of Righteousnesse should be laden with fruit. Good Works are a singular Ornament to the Saints in evil Times. Good Works are a Christians Shield and Crown; his safety in Danger, as they interesse him in the* 1.937 Pro∣mise

of Preservation, and in Disgraces his Crown of glory. Now it well becomes Chri∣stians to encourage one another to those duties whereby they may most honour God in times of danger and discouragement. When the Proud were invested with Power, and profane Politicians had exalted them∣selves; they were perillous Times for the People of God; yet† 1.938 Then they that feared the Lord spake often one to another, by way of Counsel, Comfort, and Encouragement in the wayes of God. O labour to do as much good as you can in a little time. For when the Dayes are Evil, you know not how little time you may have, how few Opportunities of well-doing you may en∣joy.* 1.939 See then that ye walk circumspectly, not as Fooles, but as Wise, Redeeming the Time because the Daies are evil.

The fourth Branch.

LIve in the exercise of your most excellent [unspec 4] graces. Let the Lustre of them appear in the eyes of the World, that so you may diminish the Darknesse of an evil Ge∣neration. When the Nights are darkest every one should be careful to hang out their Lights. When the Sun, the Chariot of Light, hath carried the Day to another World, the Night comes forth deckt with all her Jewels. Search your Cabinets, put

on your Jewels, exercise your Graces, your Faith, Love, Patience, Humility, Zeale, Hope, Confidence, and so labour to preserve a Day of Light and Holinesse, in spight of all the encroachments of the darknesse of Sin and Vice. Labour to be e∣very whit as Good as others are Evil. Stir up your selves especially to the exercise of those Graces, which stand in opposition to the reigning Vices of the Times. Study to shew your selves as Active for God, as others are for the World: as truly Content with your condition as others are Covetous, Op∣pressive, Ambitious; as Faithful, as others are False; as Pious, as others are Profane; as much to excel in Charity, Moderation, Humility, as others exceed in Cruelty, Censoriousnesse and Pride. It well becomes Saints to be best, when the Times are worst. So Fire burnes hottest in the coldest wea∣ther, and Stars shine brightest in the dark∣est Nights. So shall you lift up the Name and Glory of God in the World, and your lives shall be illustrious Testimonies for the cause of God against a wicked world. Beg Grace of God therefore that in evil and perillous Times you may live to his Glory;* 1.940 That ye may be blamelesse and Harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World.

The fifth Branch.

DAre to appear in your places for the [unspec 5] Cause of God against the Evils of the Times. Why should not every pious Chri∣stian dare to do more for God, and the interests of his Glory, then any profane Politician dares to do against him? Why should you be afraid to appear on the stronger side? It is indeed desperate Folly and Madnesse in impotent man to presume up∣on any action or undertaking, which carries in it an apparent or consequential Oppositi∣on to an Omnipotent God, upon whose Pro∣vidence he hath a continual dependance, insomuch as without some concurrence thereof, he cannot move a Hand, nor stirre a step? Alas! This Almighty God can with the least Finger of that glorious Hand by which he governes this All, in one moment crush the greatest Ar∣mies of the mightiest men upon earth, as a† 1.941 Moth, and crumble them into dust. But for the Saints, that are guarded with an Omnipotent Arme, they may with a holy con∣fidence appear in the Cause of God, against the most potent adversaries in the world. For greater and stronger is he that is with us, then they that are with them: For (as the good King Hezekiah said to the Captaines of his Army at the approach of the King of Assyria* 1.942) with them is an Arme of Flesh, but with us is the LORD our God, to help us. And† 1.943 if God be for us, who can

be against us? Fear not then, ye sonnes of the mighty, ye children of the most high, to appear for God and his cause a∣gainst the impieties and iniquities of evil and perillous times. Remember,* 1.944 the fearful are set in the Front of that Troop of Rebels, that shall be sent to Hell. Know you not that in this case when Gods Cause and Glory suffers, He that is not for God is a∣gainst him. Take heed then lest while you fear a lesser danger you fall into a greater. 'Tis then your greatest wisdome and safety to take the strongest side, and that is to appear for God. So may you say; with David,† 1.945 The LORD is on my side, I will not fear what man can do unto me? And again,* 1.946 In God have I put my trust: I will not be afraid what man can do unto me.† 1.947 It is better to trust in the LORD then to put confidence in man. It is better to trust in the LORD, then to put confidence in Princes.

Dare to appear for God therefore in your places, and to plead his Cause against wic∣ked and unreasonable men with more Cou∣rage, Resolution, and Boldnesse, then they have to oppose it. Stand up therefore in Dayes of Danger, and appear for the Truth and Glory of God that made you, for the Honour and Interests of the Lord Jesus Christ, that redeem'd you with his own precious blood; appear for his Word and Worship, his Ordinances and Ministers, his

Sabbaths and Sacraments, his Church and Saints, and all the just Rights, Dues and Priviledges thereof, against a wicked Ge∣neration of men that dare openly deny the Truth, and profane the Name of God; that are not afraid to cast Contempt and Reproach upon his Word and Worship, to scoff at his Sab∣baths and Sacraments, and slight his holy Or∣dinances, to abuse, revile and vilifie his Mi∣nisters, his Ambassadours, seeking to pluck their meat from their mouths, desiring to imbrue their hands in their blood, endea∣vouring their utter extirpation out of the Church of God; that dare to lay sacrilegi∣ous hands upon the Rights and Revenues of the Church (which she holds by a firmer Title then the greatest Lord in the Land does or can do his inheritance) and there∣by seek to turne her children out of their Possession, that they may enrich themselves (as too many have done) by the Churches Ruines. Now, Christians, will you be a∣fraid or asham'd to appear in so just a cause, against such wretched men, such wicked Adversaries as these? Shall these come un∣der the Name of Religion, and rob you of the thing, while you sit still and do nothing? Shall the Interests of Christ, and Glory of God fall to the ground, rather then you will rise up and appear for the maintenance of the one, and defence of the other? How will you answer it to God at the great day of account? O therefore be not

afraid to appear for the Cause of God a∣gainst the Evil of the Times, in the Places and Stations wherein God hath set you. This will be your Crown of Glory, and Cause of Rejoycing at the great Day of the appearing of the Lord Jesus Christ.

And oh that those that are Highest in Place and Power would seriously lay these things to heart, and quitting all self-interests in∣consistent with the Cause and Interests of the Kingdome of Christ, sincerely study and endeavour the advancement of Gods Glory, in the establishment of Truth, and true Religion amongst us! And is it not most reasonable which I plead for, when those I speak to are profest Christians, and that I plead for is the Cause of Christ? Why may nor the Ministers of the Gospel be as well heard to plead for the Worship and Ordinances of Christ, as the profest Enemies of the Gospel-ministry to plead against them by whom these Ordinances of Wor∣ship (according to the order of the Gos∣pel) are to be administred. Give me leave then to reason with you, and plead the Cause of God. Why stick you at the E∣stablishment of the Worship of God in the Land, and the punishment of such rebellious Atheists as obstinately refuse to worship him? What think you, is there a God, or not? If there be a God, and but one God, is he to be worshipt or no? If he be to be worshipt, whether are you still to seek how

he is to be worshipt, and still in doubt what are the Ordinances of his Worship? What, are not the holy Scriptures the Word of God? Is not his Will therein plainly and clearly reveal'd touching the Ordinances of his Worship? Well then, are not the Word, Sacraments, and Prayer, undeniably the Ordinances of his worship? Have they not been so receiv'd and reverenc't by the Churches of Christ in all Ages? Ought not this Worship then by the Civil Sanction of the Christian Magistrate to be establisht in the Land? Ought not they that are in Gods stead for Government to see that God be worshipped? Ought not then Mi∣nisters of the Gospel, rightly call'd to that sacred Office, according to express Gospel-Rule, to be placed, maintained, and protected in every City, Town and Parish (where there is a competent number of people to attend the service of God) for the administration of the Ordinances of his Worship? Ought not all the People of these places to be Authoritatively enjoyn'd to give dilgent, constant, reverent Atten∣dance upon the Publick Worship of God in these holy Ordinances, and that under some Penalty for every Wilful Neglect, which might be conveniently imploy'd for the Relief of the Poor in such places? And ought not those that obstinately refuse to worship God in these his holy Ordinances, and much more those that cast Reproach

upon them, and them that do attend them, to be chastiz'd (as the worst sort of* 1.948 Evil doers, being open Rebels against the God of Heaven) with some severer punishment? Shall not they that neglect their Duty in this kinde be guilty of all the dis∣honours that are done to God, by all those that neglect, contemne and reproach the Ordinances of his Worship? Was the Scrip∣ture silent, does not the Light of Nature clearly discover an Obligation, as to the substance of this duty, to lie upon those who are called forth by Divine Providence to Governe for God, to whom alone per∣taines, by original Right, the Government of the World? I shall leave these things to your Consideration, onely minding you that you shall be call'd to account at the Judgement Day for whatsoever Power you are intrusted with, how you have obtain'd, imploy'd and improv'd it for God; and setting before you the excellent Example of an Heathen Prince, even Artaxerxes King of Persia, who releast the children of Israel from their Captivity in Babylon, and gave order for their return to Jerusalem, and the setting up and establishment of the right Worship of the true God, by the spe∣cial Direction and Conduct of the Spirit of God. A special passage of his Commission or Letter of Trust to Ezra the Scribe (as is recorded in the holy Scripture† 1.949) we have in these words; And thou Ezra, after

the wisdome of thy God, that is in thy hand, set Magistrates and Judges, which may judge all the People that are beyond the Ri∣ver, all such as know the Laws of thy God, and teach ye them that know them not. And whosoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or to Banishment, or to Confis∣cation of Goods, or to Imprisonment. And that this Counsel was of God, it appears from the Words of Ezra hereupon, Bles∣sed be the LORD God of our Fathers, which hath put such a thing as this in the Kings Heart, &c. Now what's this but a branch of the Moral Law, requiring the right worship of the true God, explain'd in the Edict of a Heathen Prince, whose hand was herein guided by the Spirit of God, and his Example recorded to be approved of God, and so consequently of perpetual obligation to all people, and at all times, as well under the New Testament as the Old? But the Robbery of the wicked shall destroy them; because they refuse to do judgement* 1.950.

It much concernes also inferiour Ma∣gistrates and Officers, who are intrusted with Power for the Punishment of Offen∣dours, to be faithful in the discharge of their Duty. By this means a good stop might be put to many of the spreading A∣bominations of the Times. Drunkennesse

and R••velling, Swearing and Sabbath-breaking, and such like vile enormities, and God-provoking sins might in a great measure be restrain'd, if those persons in every Town and Parish, to whom it per∣taines by vertue of their Office to take cognizance of these and such like Crimes, were but as Vigilant and Active as they might and ought to be, to bring those that are found guilty of them to condigne pu∣nishment. But through the sloth and re∣gardlesnesse of Officers, such Offendours grow bold, and such Crimes become com∣mon, such Abominations are exceedingly multiply'd. But oh that such would con∣sider, that all the sins of those Places and Persons which they have received Power to restraine or punish, and exercise it not, are justly chargeable upon their heads, and they stand guilty of them in the sight of God. For 'tis a sure Rule; * 1.951He that may hin∣der an Evil and doth not, is guilty of it. And if according to this Rule, all the Oathes, Curses, Drunkennesses and Profana∣tions of the Lords day, which might have been prevented or punished by Persons in∣vested with Authority and Power for that purpose, be justly chargeable upon them for their neglect of their Duty in this Case, we may surely say, without any slander, Many of our Magistrates and Officers

(however they may seeme sober and re∣ligious persons) are the greatest Swearers, Cursers, Drunkards, and Sabbath-breakers in the Land. And doubtlesse many shall be indicted and condemned for these sinnes, at Gods Tribunal, in the Day of Judgement, because they have not exercised the power wherewith they were intrusted, in their Places, for the punishment of them in o∣thers. Oh therefore stir up your selves with Zeal and Faithfulnesse to the Execu∣tion of your Office, the discharge of your Duty in this kinde, that you may restraine Sin in others, and keep off Guilt from your own souls, prevent the Dishonour of God, and the Destruction of the Land. This also would very much conduce to a Happy Change of the Times. For never can we expect to see good Dayes, till† 1.952 Judgement run down as waters, and righ∣teousnesse as a mighty streame, for the purg∣ing of the Land from its Impurities and Abominations.

The third Duty. Prayer for Amendment.

IS it your Lot to live in Evil Times, [unspec III] Dayes of Danger and Distresse, Then Pray to the Father of Eternity for the

Change and Amendment of the Times. All our† 1.953 Times are in his Hand; he changes them from good to bad, or bad to good as pleases him. 'Tis he that causes the Sun to shine, or covers it from us with a Cloud, as he pleases: Our Dayes are clear or cloudy, our Times are good or evil, according to his Ordering and Govern∣ment. To whom then should we go but to him, that orders all changes, for the change of evil and perillous, into good and prosperous Times? He can take away evil men, or make them good, and so amend the Times. When we see men continue in their sinnes, and daily grow to a greater height of Wickednesse, we have then cause to fear the Times will grow worse rather then better. And therefore in this Case, the People of God had need be very earnest and importunate with God in their Prayers, lest the Provocations of the wicked should be more prevailing for the bringing down of the Judgements of God, then the Pray∣ers of his People for the Prevention of those Judgements, and the Procurement of his Mercies, upon the Land. When the sins of the Land cry aloud for Judgment, the Saints of God had need to cry aloud for Mercy. The Prayer of Faith is the most effectual means, by Gods own appointment for the Removal of evils felt, the Prevention of evils feared, and the Procurement of good things desired. There is not therefore a

more sad Symptome of the approach of some dreadful Judgement then the Re∣straint of the Spirit of Prayer in the Peo∣ple of God. Thus when Israel had fear∣fully provoked God, by customary com∣mission of grosse sinnes after glorious deli∣verances, as Theft, Murder, Adultery, Perjury, Idolatry; and had extreamly ag∣gravated these sins by pretences of Religion and godlinesse; (For they would come and stand before the LORD in his House, as if they should say, We are deliver'd to do all these Abominations, as the Lord hath testifi'd against them by his Prophet* 1.954) and when thereupon God purposed to cast them off for their sins, he forbad his Prophet to pray for them. For, sayes the Lord,† 1.955 I will cast you out of my sight, as I have cast out all your Brethren, even the whole seed of Ephraim. Therefore pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee. This Prohibition of the Prophets Prayer for them, was more terrible then the Com∣mination of the sorest Judgement against them. While a Praying Spirit is kept up in the hearts of Gods people, there is hopes of prevailing with God for mercy for a sin∣ful Nation. Prayer does as it were binde up the hands of Omnipotency, that an of∣fended God cannot inflict a deserved Pu∣nishment upon a provoking People. And therefore when the Israelites had made

them a Molten Calf, and worshipped it, and the wrath of God was kindled against them to destroy them, Moses by his Prayer pre∣vented their Destruction. And therefore did the Lord speak thus to Moses;* 1.956 I have seen this people, and behold it is a stiff∣necked people. Now therefore LET ME ALONE that my wrath may wax hot against them, and that I may consume them, and blot out their name from under Heaven. And I will make of thee a great Nation, even a Nation mightier and greater then they. Thus we see God could not execute his fierce wrath upon his people, unless Moses would let him alone by ceasing to pray for them. But this Command being rather Declarative of Gods wrath against Israel, then expres∣sive of his Pleasure that Moses should cease Praying, (Holy Prayer being Gods Delight) Moses still proceeds in his Intercession for Israel, and joynes Fasting with his Prayer, and so prevailed for Mercy. For it is said,† 1.957 Moses besought the LORD his God, and said, Lord, why doth thy wrath wax hot against thy people, &c. Turn from thy fierce wrath, and repent of this evil against thy peo∣ple. And how gracious an Answer did he re∣ceive unto his prayer! For it is said hereupon* 1.958 And the Lord repented of the evil which he thought to do unto his people. And again, when Moses had beheld their abomination, in ma∣king and worshiping the molten Calf, he thus relates his Carriage & success;† 1.959 And I fel down

(saith he) before the Lord, as at the first, four∣ty daies and fourty nights: and I did neither eat bread nor drink water, b••cause of all your sins, which ye sinned in doing wickedly, in the sight of the LORD to provoke him to Anger. For I was afraid of the Anger and hot dis∣pleasure wherewith the Lord was wroth against you to destroy you. But the Lord hearkened un∣to me at that time also. And therefore is it recorded of him in the Holy Scripture, that the Lord said, That he would destroy them, had not Moses his chosen stood before him in the Breach, to turn away his wrath, lest he should destroy them* 1.960. And doth not the Lord (such is his infinite Patience) before he proceeds to the Execution of his Judge∣ments upon a rebellious People for their un∣sufferable Provocations, seek for a man among them that may make up the hedge, and stand in the Gap before him for the Land, that he may not destroy it† 1.961? O then that some Mo∣ses might arise and plead with the Lord for his people, that he might remove his Judge∣ments, and continue his Mercies to them, and spare a sinfull Nation, a defiled Land! So Abraham brought down Gods Mercy by Steps, in his* 1.962 Intercession for Sodom, so far, that if but Ten righteous persons had been sound in that whole sinfull City, God would not have destroyed it. Now how great an Encouragement should this be unto you, Christians, in Perillous Times, to make your Addresses to God by fervent Prayers! Oh!

Is there none that will lift up a Prayer for a sinfull Nation, before the Lord proceed to execute the fierceness of his wrath upon it? O stir up your selves to wrestle with God in his own strength, and resolve not to let him go till he bless the Land. O Pray, Pray, Pray without ceasing, that the Lord would turn away his Anger from us, and after all our Shakings and Divisions, settle Peace and Truth, Righteousness and true Religion a∣mongst us. And, Oh!† 1.963 Let the Watchmen that stand upon the Wals of the City of God, never hold their peace: O ye that make menti∣on of the Lord, keep not silence; And giv•• him no Rest, till he establish England, and make his Church in this Land a Praise in the Earth. Oh let all the Children of God unite their Forces, with Faith and Fervour to pre∣sent unto the Lord that excellent Prayer of the Church, with which I shall conclude this Direction, and may they have the same gra∣cious Answer of Peace. O then lift up your hearts, and say,* 1.964 Turn us, O God of our Sal∣vation, and cause thine Anger towards us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine Anger to all Genera∣tions? Wilt thou not revive us again, that thy People may rejoyce in thee? Shew us thy Mer∣cy, O LORD, and grant us thy salvation.

I will hear what God the LORD will speak: for he will speak peace unto his People, and to his Saints: but let them not turn again to Fol∣ly. Surely his Salvation is nigh them that

fear him, that Glory may dwell in our Land. Mercy and Truth are met together: Righte∣ousness and Peace have kissed each other. Truth shall spring out of the Earth; and Righteousness shall look down from Heaven. Yea, the Lord shall give that which is good; and our Land shall yield her encrease. Righ∣teousness shall go before him, and shall set us in the way of his steps.

The fourth Duty. Taking Sanctuary in God.

ARE you fallen into Perillous Times? [unspec IV] And do you desire preservation? Then Make God your Refuge till these dangers be overpast. God is a Hiding place for his Saints, their Rock and Refuge in times of Trouble; their Fortress and strong Tower in times of Danger and Distress. So hash he revealed himself in his Word; and so have his Saints found him to be by sweet Experiences in the Times of their sad Extre••ities. The Lord (saith David* 1.965) is my Rock and Fortress, and my Deliverer: my God, my Strength in whom I will trust; my Buckler, and the Horn of my salvation, and my high Tower. Thus un∣der

various expressions he sets forth Gods Power as engaged for his Saints Preservati∣on. So saith he elsewhere,† 1.966 The Lord is my Light & my Salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Then to fortifie his Confidence, he produces his experience;* 1.967 When the wicked, even mine Enemies and my Foes came upon me to eat up my flesh, they stumbled & fel. And then upon this Experience he builds his Confidence;† 1.968 Though an Host should encamp against me, my heart shall not fear; though War should rise against me, in this will I be confident. And the ground hereof was this, that God was his Refuge and Preserver: For (saith he* 1.969) In the Time of Trouble he shall hide me in his Pa∣vilion: in the secret of his Tabernacle (the most inviolable Sanctuary) shall be hide me, he shall set me up upon a Rock. And again, saith he,† 1.970 Thou art my hiding place, thou shalt preserve me from Trouble: thou shalt compass me about with songs of deliverance.

Yea, Its the Priviledge of every Saint, that he hath an Interest in this preserving Power and Mercy of God in times of Di∣stress and Danger. So saith the Psalmist,* 1.971 The Lord also will be a Refuge for the oppres∣sed, a Refuge in Times of Trouble. And there∣fore this is the ground of the Churches confi∣dence, in the Times of the greatest Trouble and Confusion?† 1.972 God is our Refuge and Strength; a very present help in Trouble. Therefore will not we fear, though the Earth

be removed; and though the mountains be car∣ried into the midst of the sea. Though the waters thereof rore and be troubled, though the mountains spake with the swelling thereof. God is both a* 1.973 Sun and a Shield to his Saints, their Light in Darkness, and Defence in Dan∣ger. They are dear to him, and he† 1.974 hides them in the shadow of his hand: He wears them as* 1.975 Jewels in his bosom; he† 1.976 keeps them as the Apple of his eye.* 1.977 He that touch∣eth you, (saith the Lord concerning the Chil∣dren of Zion) toucheth the Apple of mime eye. He hath secret Chambers of Providence for the Preserving his People in Times of Dan∣ger by publick Calamities. Come, my people (saith the Lord† 1.978) enter thou into thy Cham∣bers, and shut thy Doors about thee: hide thy self as it were for a little moment, untill the Indignation be over past. For behold the Lord cometh out of his Place to punish the Inhabi∣tants of the Earth for their Iniquity: the Earth also shall disclose her Blood, and shall no more cover her slain.

The glorious Attributes of God are as it were a Tower of Defence to the truly godly in Times of Danger. The name of the Lord (saith the Wise man* 1.979) is a strong Tower: The Righteous runneth to it, and is safe. When Peril pursues a Saint, he runs to God as his Refuge. Yea,† 1.980 A prudent man fore-seeth the Evil, and hideth himself; but the simple pass on, and are punshed. This Prudence doth well become the Pious in Times of Pe∣ril.

But that you may with Boldness and Com∣fort have Recourse to God, in Times of Distress and Danger, as your Refuge in the storm, your hiding Place in Times of Trou∣ble, Do these three things.

The first Work.

[unspec 1] CLear your Interest in God. If you think to have Recourse to God for safety in Danger, and have no Interest in God, your Hope may deceive you, and you may ••ail of this special priviledge of Divine Preserva∣tion, and instead thereof, fall and perish by a just Destruction. If a man pursu'd by his Enemies in the Times of War, shall have Recourse to those for Refuge of whom he hath no assurance that they are his Friends, he may but fly from one Danger, and fall in∣to the mouth of another. Yea, though you should have an Interest in God, yet if you have no Evidence of this Interest, you can∣not with that Boldness and Confidence, wherewith otherwise you might, fly to God for Refuge in Daies of Danger. Be it your care therefore not only to get an Interest in God, but to clear it up by undeceiving Evi∣dences to your soul and Conscience. Then may you triumph with David in the very Face of Danger,† 1.981 The LORD is my Light and my Salvation, whom shall I fear? The LORD is the strength of my Life, of whom shall I be afraid? So again, saith he,* 1.982 The LORD is my strength, &

my Shield, my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him.

Quest. But how may I clear my Interest in God?

Answer; By these Evidences, ^1. Faith in Him, ^2. Love to Him, ^3. Conformity to his Wil revealed in his Word. Faith u∣nites the soul to God. Union is the very Foundation of Interest, and so a sufficient Evidence thereof. Faith interests the soul in the Covenant of Grace, and the† 1.983 Salvation therein promist. Now 'tis by vertue of the Covenant of Grace the soul comes to have an Interest in God. The discovery there∣fore of the Grace of Faith is a sufficient Evidence of the souls Covenant-Interest in God. Faith unites the soul to Christ, Who dwels in the heart by Faith† 1.984. Now it is in and through Christ that Believers have an Interest in God. Hence is the life of a Be∣liever said to be hid with Christ in God* 1.985. He then that is by Faith united to Christ, is there∣by interessed in God.

And as Faith is the Band of our Mystical, so is Love the Band of our Moral Union with God, and so it likewise evidences the souls Interest in Him. Our Love to God springs from Gods Love to us. For we love Him, because he first loved us† 1.986. Now who are they that have an Interest in God, but they that are beloved by him?

Now its the Nature of both these Graces,

Faith and Love, to work the soul wherein they are seated to a Conformity to the per∣son upon which they are acted. The Eye of Faith beholding the Beauty of Holiness in the Face of God, transforms the soul in∣to the same Image. So the Apostle speak∣ing of the Glory and Efficacy of the Evan∣gelical Administration, thus expresses him∣self.† 1.987 For we all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord. So likewise Love assimi∣lates the person loving, to the person belov∣ed. When Mettal is melted, it bears the figure of the Mould into which it is cast. Indeed in God the immutable Pattern of all Perfections, Love is of a more transcendent Nature and Efficacy in all its operations. God by loving us assimilates us to himself; but we by loving God, are assimilated to him. For this Assi∣milating motion of Love springs from the Quickering Motive thereof, which gives Life, Vigour and Activity to Love. Now the Motive of our Love to God, is in him: but the Motive of Gods Love to us, is not in us, but in himself. 'Tis a Flower that springs from the Root of free Grace. But now this Conformity to God in the Beauty of Holiness being produc'd by the Efficacy of these excel∣lent Graces, Faith and Love, must needs evidence the souls Interest in God. 'Tis Grace flowing from God to the soul, which raises the soul up to a Conformity to God, and his

Will revealed in his Holy Word. And Communication of Grace speaks the souls Interest in God. If the Branch flourish by Virtue of sap derived from the Stock, it is certainly ingraffed thereinto.

Now doth your soul rest upon God in a way of Believing? Doth your Heart go out after God in a way of loving? Do you express a Conformity to God, and his Will revealed in his Word, in a way of Holy Living? Doth your Faith work by Love? Doth your Love produce Likeness? Doth this Likeness nourish your Love? Doth this Love strengthen your Faith? Do yon find your soul to move towards God, by Faith and Love; and to press after Conformity to God in Holiness of Heart and Life? Then have you good and sure Evidences of your Interest in God.

The second Work.

ACT all the Powers of your soul upon God. [unspec 2]

Let your Understanding eye him in his glorious Excellencies and All-sufficiency, as infinite in Wisdom, Power, Goodness and Truth. Let your Will choose him, as the chiefest good, and your highest Happiness, and rest in him as your only Satisfaction and Security. Let your Affections, with full tide, carry your soul to him, as your only Rock and Refuge. Let your Love be to him, your

Desires after him, and your Delight in Him, above all things in the world. Stir up your self also to the lively Exercise of your most excellent Graces, whereby your soul may be lifted up above Difficulties and dangers in the world, and much advanc't and advantag'd in its nearest Approaches and Approxima∣tions to God. Set your Faith, Hope, Trust on work; Act your Faith on his Promise, your Hope in his Mercy, your Trust in his Power. So shall you be ever near unto God, as a Child under his Fathers Arm, a Favorite in his Princes Bosom.

There is a sort of* 1.988 Fishes, called by Cas∣siodore, for their delicate Temper and curi∣ous Colour, * 1.989The Saffron-colour'd Delights of the rich Sea. These when a Storm arises, gather to themselves little stones (the same thing have some observed of the Bees) to poise them∣selves in swimming thorough the boysterous waves (as the Bees in flying thorough the blustering Win••s) and so they make to some Rock (as the Bees to their H••ve) as their Refuge from the tempestuous Fury of the sea. So Believers, who are

* 1.990The Riches of the World, and the De∣lights of Christ, when any Storm or Tempest arises in the Church or State, gathering to themselves the Pearls of Gospel-Promises, to keep them in an even Poize in Perillous

Times, that they may not be driven away with every† 1.991 Wind of Doctrine, nor discom∣posed by every Wave* 1.992 of Temptation, should speedily make to Christ, as a Hive of sweet∣ness, and a Rock of Strength, for their Security and Peace. Now this Application to him is made by the Believing souls Acting of Faith upon him, in time of Trouble.

And thus must the Saints act the Powers of their souls upon God, if they would be interessed in that Protection which pertains to the Saints by Divine Promise. Sanctifie the Lord of Hosts Himself (saith the Prophet† 1.993) and let him be your Fear, and let him be your Dread: and he shall be for a Sanctuary. Now what is it to sanctifie the Lord in our Hearts (as the Apostle ex∣presses it* 1.994) but to present his glorious Ex∣cellencies and Perfections, his infinite Pow∣er and Greatness before the view of our souls, and to stir up our selves to those Act∣ings which carry in them a suitableness and correspondency to such manifestations of God to us? And what is this, but to act all the powers of our souls upon him, as a God, who for his greatness is worthy to be feared and adored, for his goodness is to be loved and desired, for his Wisedome, Mercy, Power and Truth is to be trusted in, and submitted to in all Things? Now he that thus fears his Name, believes his Word, trusts in his Power, and waits for his Mercy according to his Pro∣mise, shall be priviledg'd with a comfortable

Security on Earth, or (which is much better) admitted into the inviolable Sanctuary of Heaven.

For to such do the Promises of Divine Protection pertain. They may be for a time afflicted and distressed through the Pride and prevalency of the wicked,† 1.995 But the salva∣tion of the Righteous is of the LORD; He is their strength in the Time of Trouble: And the LORD shall help them and deliver them: He shall deliver them from the wicked, and save them because they trust in him. And therefore he is said to be a* 1.996 Shield and† 1.997 Buckler to them that trust in Him. He is their* 1.998 strong Habitation whereunto they may continually resort: He is their Rock and Fortress for their Defence against all the Assaults of their Enemies. And therefore† 1.999 They that trust in the LORD shall be as Mount Zion which cannot be re∣moved, but abideth for ever. For* 1.1000 The LORD is good, a strong hold in the day of Trouble, and he knoweth them that trust in him.

The third Work.

[unspec 3] BE much in Communion with God. The Lord is the Preserver of his Saints in Perillous Times. And who are they that are interested in this special protection, but those that are raised into this spiritual Communion? Communion with God is a Saints sweetest

and safest Sanctuary in Times of Danger. And therefore did David so much desire of God that he might* 1.1001 Dwell in the house of the LORD all the dayes of his Life, to be∣hold the beauty of the LORD, and to en∣quire in his Temple; that is, that he might live in Communion with the true Church in the Use of holy Ordinances, to enjoy a con∣stant Communion with God all the Time of his continuance in the world. For (saith he,† 1.1002 giving you the Reason of this his Request) In the Time of Trouble he shall hide me in his Pavilion: in the secret of his Tabernacle shall he hide me, he shall set me up upon a Rock. As if he should say, He shall keep me in Secresie, preserve me in Security▪ advance me to Dignity and Glory. As he saies elswhere,* 1.1003 Thou, O LORD, art a Shield for me, my Glory, and the Lifter up of my head. A Saint never rests so se∣curely as when he dwels in the same Pavilion with God, when God himself hides him under the Ark, in the most secret Place of his holy Sanctuary. The further from God, the nearer to danger, as a sheep that is gone astray from the Fold: But the nearer to God, the further from Danger: As a Child under the Arm of the Father. Gods special preserving Providence is as a Pavili∣on to that Saint that lives in Communion with God. There's no such place of safety for a Subject in times of Peace, as in the Presence-Chamber of the King: nor in Times

of War, as in the Royal Tent. Noah was safe in the Ark, though tost with the Waves and Billows of an universal deluge, when all the World besides was drown'd with water. A Saint in communion with God is kept safe in the Ark of his holy Covenant. Upon this account, its more safe for a Saint to dwell in Gods House in Times of Danger, then to flie to the strongest Fortresse for safety. I had ra∣ther (sayes David† 1.1004) be a Door-keeper in the House of my God, then to dwell in the Tents of Wickednesse. Why so? He gives you the Reason,* 1.1005 For the Lord God is a Sun and Shield; He is a Help at hand, a strong Defence to his Saints in time of Dan∣ger.† 1.1006 He that dwelleth in the secret place of the most high, shall abide under the sha∣dow of the Almighty. He that dwells in the secret of communion with God, shall be safe under the shadow of the Protection of his power. In communion with God a Saint* 1.1007 mounts up as with the wings of an Eagle, and so sores above the Difficulties and Dangers of the lower world. Com∣munion with God is a garden enclosed: As no stranger can enter into it, so a Saint hath most safety while he dwells in it. Communion with God is a Saints peculi∣ar Priviledge, heighten'd with this, that it interests him in a special Pro∣tection.

O then, Christians, be much in commu∣nion with God. Be much in those Duties of Religion wherein gracious souls do main∣taine this holy Communion. Be much in† 1.1008 Closet-Prayer, much in* 1.1009 D••vout-Me∣ditation, much in† 1.1010 Communing with your own Heart, as an excellent help to com∣munion with God. Stir up your graces, and set all the Powers of your soule on work in these spiritual Duties; for other∣wise you may spend much Time daily in Reading, Praying, Meditating, and yet en∣joy no communion with God. Leave not a Duty till you can get your heart warm'd by it, till you can feel it melting, burning within your breast, melting with* 1.1011 sorrow for sin, and Joy in God; burning with a holy Anger and an ardent† 1.1012 Zeal for Gods Glory, suffering by the sinnes of the Times. Cease not till you can finde your very soul going out to God, and God, by the power∣ful Influences and Operations of his holy Spirit, coming in to your heart, in holy Duties. This is to maintain communion with God; and this is to live in Heaven on Earth. This will be to you a Spring of living Comforts, in a dry and barren Wildernesse. You shall have no cause to be disconsolate in your Desert-condition, while the Manna of spiritual Mercies drops down from Heaven upon your soule in Communion with God. Hereby you shall be able to fetch Waters of Comfort out of

the Flin••y Rocks of Affliction and Perse∣cution. And which may be sufficient to revive your drooping Spirit in the greatest dangers, from this Holy Mount (of Com∣munion with God) you may take a faire Prospect of the Heavenly Canaan. Yea, he that lives in communion with God on earth, does already dwell in the Suburbs of Heaven.

The fift Duty. Longing to leave the Earth and live in Heaven.

[unspec V] IS it your lot to live in the last Dayes, and to experiment the evil of perillous Times? Then, take off your hearts from things on earth, and long to live in heaven. O Christians, here are Perils below, but there's Peace above: you finde troubles on earth, but you have Treasures in heaven. It's time for you to be dead to the world, if you are indeed risen with Christ.† 1.1013 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affecti∣on on things above, not on things on the Earth. For (if true Believers) ye are dead,

and your life is hid with Christ in God. And when Christ who is our life shall ap∣pear, then shall ye also appeare with him in Glory. O with what pantings, what thirst∣ings, what longings should your hearts be draw'n forth, in these perillous Times, after this appearing of Christ, after these Participations of glory! When you look downward to a world of Sinne and Misery, full of wicked men, defil'd with wicked works, me thinks you should say with the Psalmist* 1.1014, Woe is me that I sojourne in Me∣sech, that I dwell in the Tents of Kedar. And when you look up to a Heaven of Blisse and Glory, to a God of Grace and Mercy, who fills Heaven with Divine Beauties and everlasting Delights, being to all his Saints above, an inexhaustible Fountaine of unexpressible pleasures, Felicities, Joyes, me thinks you should cry out with holy David;† 1.1015 As the heart pant∣eth after the water-brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God: When (O when) shall I come and appear before God? When you consider the frequent Changes which you see on earth, with those many Dangers, Feares, Troubles and Calamities, which are occasion'd thereby, and do commonly en∣sue thereupon, methinks you should grow weary of this World, and extreamly long to leave the Earth, that so you might for e∣ver live, where all the Saints enjoy an un∣changeable

Happinesse in Heaven.

But you'l say, It's true, we live in trouble∣some Times, ••herein the Evils we fe••l are many, and those we fear are more; and so we have no great Reason to be over in-love with this present World. It's true, likewise, that Heaven is a glorious Place, wherein I do believe the Happinesse of the Saints is so great, that they cannot desire it to be greater, the Fruition exceeding the Expectation. And therefore I know it is ten thousand fold bett r to live in Heaven, then to abide still on Earth, in the most prosperous, and therefore much more in the most perillous Times. But who can be willing to leave the Earth, before he is first sure of Heaven? And therefore I de∣sire to be resolved how I may know that Heaven is mine? To this I answer;

Dare you live on Earth, without any evidence for eternal life in Heaven? How is it you fear not every moment to drop into Hell? What paines have you taken to attaine this evidence? Have you ever spent one whole Day, one serious Houre for the attainment of it? O lazy Believers! Is it not pity but you should want the Comfort of it, who can so well content your selves without it? Would you not rea∣dily take more paines for the attainment of a firme title to an earthly Inheritance, to an estate of two or three thousand pounds a yeare, then ever you have yet taken, for the attainment of a well-ground∣ed

Evidence for the Kingdome of Heaven? O carelesse and secure Christians! How unworthy are you of the glorious things which God hath prepared for his Saints in the World to come! Surely if God save you, you shall feele the Flashings of Hell, to fright you out of your security, before you enter into the Joyes of Heaven. And what are you resolved still to continue se∣cure in this uncertaine condition, not knowing what shall become of your souls to Eternity? To what purpose should I direct you to the attainment of this most blessed Assurance of salvation, and eter∣nal blessednesse in heaven, when you will scarce take the paines, or think it worth the while, to examine your consciences, or to try your Evidences for an eternal* 1.1016 Inheri∣tance reserved in Heaven for all the children of God? Well then I shall spare my pains and speak no further to you, but leave you to sleep on in your security, till God by some sharp Dispensation shall awake you.

But yet to afford some Help to the poore trembling soul, that would rather then all the World attain this comforta∣ble Assurance of its salvation, and is wil∣ling to deal seriously with it self, in search∣ing for those Evidences, which may clear its title to this glorious Inheritance of the Kingdom of Heaven, I shall give some Direction towards this Discovery.

Poore soul, doest thou desire to know whether Heaven be thine? Whether God hath instated so poore a Creature as thou accountest thy selfe to be, in so rich an Inheritance; Then tell me; or rather ask thy own soul, these Questions I shall put to thee, and observe what Answer shall eccho from thy conscience thereupon. Say then, Is God thine? Is Christ thine? Is the Spirit of God and Christ given to thee? If God have given thee himselfe, his Sonne, his sacred Spirit, lift up thy heart with joy, thy soul with praise, Hea∣ven with all the Beauties and Blisses, all the Joyes and Glory of it, is undoubted∣ly thine to all Eternity. He that hath given the greater, certainly will not deny the lesser. Now if when God could give thee nothing greater, he hath given himself, with his Sonne and holy Spirit to thee, certainly he will not with-hold the lesser, he cannot deny thee Heaven. He that hath God for his God, must needs have Heaven for his Inheritance. For God and Heaven are inseparable. Where the King is, there is the Court: where God is, there is heaven. As none can possibly enjoy Heaven without God (who is the Heaven of Heaven) so neither can any possibly enjoy God without Heaven, without a present Title to it, sufficient to secure the future Possession of it to Eterni∣ty.

For these great† 1.1017 Gifts of God are without Repentance. Never did God give himself to any soul, and afterwards cast that soul into Hell. Well then, poore soule, see how rich and happy thou art. Canst thou say to God, my God and my Father? Canst thou say to Christ,* 1.1018 My Lord and my God? Canst thou say to the holy Spirit, my Guide and my Comforter? Look then up to heaven and say (as thou truly mayst) This is my Home and my Inheritance; this when I leave the Earth must be my habita∣tion for ever.

But thou wilt say unto me; How shall I know this, that God is my God, and that he hath given his Son and holy Spirit to me? This latter difficulty is as great to me as the former.

Thou sayest; How shall I know that God is my God? Why, doest thou take him for thy God, canst thou say, the Lord is my God, and him will I serve.† 1.1019 Happy is the soul that is in such a case. Doest thou give thy self up unto him, as thy God, and place thy happinesse in the enjoyment of him as the chiefest good? Canst thou say,* 1.1020 Whom have I in heaven (O Lord) but thee? and there is none upon earth that I de∣sire besides thee. Does thy heart close in with him according to the Tenour of the Covenant of Grace; Ye shall be my peo∣ple, and I will be your God† 1.1021? Does thy heart say, Amen, to this Covenant-pro∣mise?

Be it so Lord, Wilt thou give thy self unto me? Wilt thou indeed be my God? Then will I be thine, and onely thine for ever. Behold here am I, O Lord, do what thou wilt with me, for to thee do I give my self, body and soul for ever. Canst thou indeed say thus? Then is God thine, Heaven is thine. Speak; What sayest thou to this?

This I can truly say; If these things be so, the Lord is surely my God. For I do freely, with my whole heart and soul give my self wholly unto him. I desire in all things to be obedient to his will. I would not willingly for the gain of the whole world, do any thing that might offend or dishonour him. I desire that he would enable me more and more by his Grace to serve him: For I desire not to live a day longer, then I may live to his Glory. And I am not onely wil∣ling to take him for my onely happinesse, and freely to leave all the sweetest and dearest Comforts I have in this world, for the en∣joyment of him, but I should look upon it as the ground of my highest joy, and of everlasting thankfulness, that though he should take a∣way all from me, he would yet be pleased to give himself unto me, to be my God and* 1.1022 exceeding great reward.

Thanks be unto God for his unspeakable gift† 1.1023. If thou canst indeed speak thus, Happy art thou, God is thine and thou art his, and shalt be happy in him, and

with him, for ever in Heaven.

Blessed be the Name of the Lord who hath magnifi'd his Mercie to me, and hath had compassion on me, the chiefest of sinners, the least of Saints. I am willing upon this ground of the New Covenant, to believe his Love, to look up to him as my God. But how may I know that Christ is mine?

Why, If God be thine, Christ is thine al∣so. If he have given thee himself to be thy God, he hath given thee his Sonne to be thy Saviour. 'Tis in Christ that he is thy God. The Covenant of Grace, wherein God becomes thy God, is founded in Christ, his Mediation and Satisfaction. And Christ, in all his* 1.1024 Fulnesse of Grace and Glory, is that great† 1.1025 GIFT OF GOD, which is promised in the Covenant of Grace. Now then if God be thine, and thou art his, according to the Tenour of the New Cove∣nant, he hath given his Sonne unto thee (as a Jewel from his bosome, for a pledge of his glorious everlasting love) and hath given thee to his Son, (as a part of his richest Treasure in the World) to redeeme, sanctifie and save Thee. And if Christ be thine, and thou art his, Heaven, the Inhe∣ritance which he hath purchast for Believers with his blood, is thine also. For thus hath he said,* 1.1026 Father I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory, which thou hast given me: for thou lovedst me before

the Foundation of the World.

Moreover, further to cleare it up to thy soul that Christ is thine, let me ask thee, Hath God ever shew'd thee what a poor, lost, undone Creature thou art in thy self, by reason of thy sinnes? Hath he made known to thee the Fulnesse and All-suffi∣ciency of Christ, with thy absolute necessity of him to justifie, sanctifie and save thee, or thou must perish forever? Hast thou, in the Glasse of the Law, seen thy own De∣formity, and the incomparable Beauty of Christ in the Glasse of the Gospel? Hast thou seen thy own† 1.1027 Nakednesse, and ap∣prehended thy need of the Righteousnesse of Christ, as glorious clothing for thy naked soul? Hast thou been made sensible of thy* 1.1028 spiritual poverty, and have the† 1.1029 un∣searchable riches of Christ, been unfolded before thee in the Gospel? How have these things wrought upon thy heart? Hast thou felt thy heart stirred within thee hereupon? Hast thou felt God* 1.1030 drawing thy heart out in desires and longings after Christ? Hast thou been made willing to take Christ upon his own termes; to be thy Soveraigne as well as thy Saviour? To rule over thee as well as to save thee? To save thee from thy lusts and† 1.1031 sinnes, as well as to save thee from Wrath and Hell? Hast thou beene made willing to take his † Yoke upon thee,* 1.1032 and to bear his Burden? Hath Christ beene welcome to thee when he hath come with

his† 1.1033 Crosse, to lay it upon thee, as well as when he hath come with his Cordials, to refresh and comfort thee? Speak seriously, canst thou account thy self more happy in the presence of Christ in Prisons, and Per∣ecutions, then in the midst of all worldly Pleasures and Prosperities without him? Tell me truly, if thou mightest certainly have thy wish, and desire granted, what wouldst thou wish for, whom wouldst thou desire? Ah, None but Christ, None but Christ. What doest thou trust to, on whom dost thou rest for salvation? On thy own righteousnesse, in thy own strength? Oh no, None but Christ, None but Christ. Art thou indeed Vile in thine own eyes, and are all things in the World but vile in thy esteeme, in comparison of Christ? And is Christ above all things unto thee exceed∣ing precious? Truly, if I know mine own heart, I esteeme all the Riches of the world to be but* 1.1034 losse, and dung in comparison of the excellency of the knowledge of Christ Jesus my Lord. Well then, thou art a Believer? For unto them onely that believe is Christ precious† 1.1035. And if thou art a Believer, thou shalt certainly be saved, thou shalt surely one day behold thy Savi∣our in Heaven, and there live in the frui∣tion of his glorious Loves unto all Eter∣nity.* 1.1036 For God so loved the World, that he gave his onely begotten Sonne, that who∣soever believeth in him should not perish,

but have Everlasting Life.

Now what sayst thou, poore soule? How does thy Heart eccho to these Que∣stions?

Why, through the Grace of God, this I can say. It hath pl••••••ed the Lord so far to dis∣cover the emptynesse of self, and sinfulness of sin unto me, that sometimes when I look down upon my self, I† 1.1037 loath and* 1.1038 abhor my self, and cannot but wonder that ever the Lord should vouchsafe to look upon me, and love me. Yea, I wonder he hath not thrown me into Hell. And when the Lord first revealed Christ Jesus to me in his Gospel, in his All-sufficiency and Readinesse to save me, it even ov••rcame my Heart, and my thoughts and reasonings were such as these; Oh good God! And hast thou given thy dearest Son, to suffer such a cursed and cruel d••ath for such a vile sinner as I am! O sweet∣est Mercy! O infinite goodnesse! O glorious Love! Then me thought I first felt my Heart, that before was like a† 1.1039 stone within me, to melt and sensibly dissolve at once into sorrow and joy;† 1.1040 * Sorrow, that ever I had sinned against such a good God;† 1.1041 Joy, that ever Mercy and Salvation should be tendered to such a vile sinner. And then when I cast up my Eyes to Christ, and beheld him, some∣times as crucifi'd on Earth, sometimes as glorifi'd in heaven, my heart sure spake with∣in me, much to this purpose; O deare Jesus! And hast thou endured such grievous suffer∣ings,

for the salvation of such a miserable sinner as I am? What wouldest thou leave thy Fathers* 1.1042 Bosome and glory, to live here on Earth, and die on the† 1.1043 Crosse, to save the Life of a crawling Worme? Hast thou poured out thy* 1.1044 Hearts blood, to que•••••• thy Fathers dreadful wrath, and to ••••••¦chase his glorious Love to a poysonous Toad? Is it possible? Can it be believed for Truth, that the Sonne of God should come to save such a sinful wretch as I am? Yea, He hath said it, and I believe it.† 1.1045 This is a faithful saying, and worthy of all accepta∣tion, that Christ Jesus came into the World to save sinners, of whom I am chiefe. Hereupon I found my heart carried out in a restlesse and insatiable longing desire after Christ, yea, and indeed inseparably cleaving to Christ, thus manifesting himself to me in the Gospel. For then I not onely saw the sinfulnesse of my sinnes, but I lookt upon all my* 1.1046 Righteousnesses as filthy rags, and so humbling my self for my sinnes, and renoun∣cing utterly my own righteousnesse, I cast my self wholly upon my Saviour, and resol∣ved† 1.1047 though he should slay me I would trust in him. And now though since I have not often found such sweet and powerful workings upon my Heart, yet this is the state wherein I stand, I have solemnly resigned my self wholly up into the hands of Christ, as my Soveraigne and Saviour, to be done with, and disposed of in every thing, as seemes best

unto him, and on him only do I rest for Righ∣teousness and Life Eternal.

Happy soul! God hath magnified his Mercy to thee, and done more for thee, then for thousands. God hath drawn thee t•• Christ, and united thy soul to him by ••••••h, a Band indissoluble. For thou hast in this Declaration of Gods dealings with thee, laid open the very Mysterie of Faith, and manifested how the Holy Ghost hath by this Heavenly Band inseparably knit thy soul unto thy Saviour. Rejoyce then in thy God. For thy soul is safely lockt up in the Everlasting Blessed Embraces of thy Redeemer. Yea, thou shalt be for ever worn as a Jewel in his bosom. Fear not, For in the day that God makes up his Jew∣els* 1.1048, he will remember thy soul. And though thy Faith be weak, be not dis∣couraged. Thou standest not in thy own strength, but in the strength of Christ, who is† 1.1049 Mighty to save. The safety of the Child in the Mothers Bosome, lies not in the strength of its own weak Arms, wherewith it clings about her; but in the strength of the Mothers Arm, and the Affectionate Tenderness of her heart to∣wards it. What? though thy Faith be weak, thy strength be small, and thy Enemies strong, thou art kept by the Pow∣er of God through Faith unto salvation* 1.1050. Christ is thine, and so Heaven and Happi∣ness is thine also.

The Lord grant I may live to his Praise, that hath shewed Mercy on me. For the Glory of God is, I know, the end of these Dispensations of his Grace. For thus it is written† 1.1051 That we should be to the praise of his glory who first trusted in Christ. In whom (saith the Apostle) ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of Promise, which is the Earnest of our Inheritance, untill the Re∣demption of the purchased Possession, unto the praise of his Glory. But how may I know that God hath gi∣ven me this Earnest of my Inheritance; that I am sealed with his Holy Spirit, or that he hath given his Holy Spirit to me?

If God hath given you Faith in Jesus Christ, he hath certainly sealed you with his Holy Spirit, and so given you the Ear∣nest of your heavenly Inheritance. For it is the Spirit of God, which is the Spi∣rit of Grace, by which that Faith was wrought in your Heart, by which you have been united to Jesus Christ. The Graces of Sanctification, Repentance, Faith, Hope, Love to God, Charity, &c. are the prints of this Privy Seal, wherewith God seals Believers as his own Peculiar, which in whatsoever soul they are found,

to that soul is the Spirit of God given as an Earnest of an eternal Inheritance in Heaven. And where there is one Grace of the Spirit, as that of Faith, which hath already been evidenc't, there are all the rest, though not equally visi∣ble. Though sometimes but one Star do appear in the Heavens, yet we are sure all the rest are fixed there, though they are clouded from our sight.

Moreover the Spirit of God where ever it is, is a Spirit of Holiness, Prayer and Comfort. Now do you desire to know whether the Spirit of God be given to you, and do indeed dwell in you? Then search your Heart, and tell me what you dis∣cover upon these Enquiries. Do you find sin to be a Burden to you, and are you weary of it? Do you indeed hate your sweetest sins, and love the strictest wayes of Holiness? Do you maintain a constant Conflict against your Corruptions? Can you truly say with the Apostle,† 1.1052 The good that I would, I do not: but the evil which I would not, that I do. For,* 1.1053 I find a Law that when I would do good, evil is present with me. Yet I delight in the Law of God after the inward man. Oh do you not extremely long to be freed from this Bondage of Corruption, that in the duties of Holiness you might enjoy a more glorious Freedom of Communion with God? What

is it which chiefly makes the world uncom∣fortable to you? Is it Sin or Suffering? Which of these two is it which you most constantly fear, and most carefully decline? Can you heartily bless God for Afflicti∣on, when it becomes a Means to promote in your Heart the work of Grace and Ho∣liness? Is not your heart grieved for the Sin that cleaves unto you in your best per∣formances? Do you not find your heart endeared to the Children of God, more then to any others in the world? Doe you know what it is that thus engages your Affections to them? Is it not the Beauties of Holiness? If it be thus with you, then surely doth the Spirit of Holi∣ness dwell in you.

Furthermore, Do not you find your Heart drawn out in holy Breathings after God? Are you not wont to pour it out dayly in† 1.1054 Secret, into the Bosome of your Heavenly Father? If any thing af∣flict you, or oppress your Spirit, are you not wont to goe and make your mone un∣to God* 1.1055? When you want any choice Blessing, are you not wont to go and ask it of God? Do you not esteem it a singular Priviledge, that you may freely go upon all Occasions, and open your Heart unto your Heavenly Father? And do you not find sometimes when you go unto God under great Discouragements, many sweet Enlargements in Prayer? Do

you not find your heart inflamed with Love to God, when you perceive he is pleased to hear your Prayers, and an∣swer your Requests? But is not your Spi∣rit much† 1.1056 troubled, when he hides his Face from you? Do you not account those sad Daies, wherein you find such a Deadness in your Heart, such a Dulness upon your Spirit, that you cannot find that Refreshment in prayer, which you was wont to receive even in your sorest Af∣flictions? But are not those daies festival with your soul, wherein God inlarges your Heart in Prayer, and in Returns thereof, inlarges his Hand with Blessings? Is it thus with you? Then surely the Spirit of God is given to you, and* 1.1057 dwels in you. For the† 1.1058 Spirit of Grace is a Spirit of Supplication. For when of Sinners God makes us Sons, he sends the Spirit of Adopti∣on into our Hearts whereby we cry, Abba, Father* 1.1059. Such then are the Children of God, and Heirs of the Kingdom,† 1.1060 joint Heirs with Christ of the Kingdom of Glory.

To conclude, Hath your soul ever tasted the sweet Comforts of Communion with God? Have you been sensible of the re∣freshing Influences of his Holy Spirit, when sometimes his Face hath shone up∣on your soul in Duties or Ordinances? Do you prize these Comforts above all earthly Delights? Have you felt your

Heart sometimes melting under the glorious Sun-shine of Gods ravishing Face? Have you felt your Heart dissolved (as a Lump of Sugar in a Bowl of Wine) into Holy Joy under the Pourings forth of the Love of God? Then you may indeed,* 1.1061 Rejoyce in the Hope of the Glory of God: and your† 1.1062 Hope shall not make you asham∣ed, because the Love of God is shed abroad in your Heart by the Holy Ghost, which is given unto you.

Behold then, O gracious believing soul, what ground thou hast to long for Hea∣ven, seeing if it be thus with thee, thou hast a clear undoubted Title to it, as thine Eternal Inheritance! For canst thou not by the foregoing Evidences, dear up thy Receipt of the Earnest thereof, the Holy Spirit of God? What sayst thou?

Truly I dare not deny what great Things God hath graciously done for me. This then I can truly say, though I am a poor sinfull Creature, I do heartily desire that God would sanctifie me throughout by his Holy Spirit, and make me holy. Though sin be in my heart, yet my heart is not towards my sin, but against it. I know by sad experience my Infirmities are so many, my Corruptions so strong, that I daily sin against God, but yet if my Heart deceive me not, I would rather choose to un∣dergo the greatest suffering, then willingly to commit the least sin against my good

God. I have had experience of many Troubles and Afflictions of one kind or another, but this I am sure of, that none of them have been such a Hearts-grief unto me as this, that I have offended and dishonoured God by my sins. And 'tis my daily Request unto him, that he would vouchsafe to give me such a Measure of his Grace, that for the Time to come, I might live only to his Glory. I find my Heart, I do confess, many Times much straightened in Prayer, but yet still the bent of my soul is towards God. And I find that when I have been most enlarged in Prayer, my heart is most apt to be lifted up in Spiritual Pride, and when most straightened, to be most cast down in Self-Abasement. And yet, I bless God, I do not in these En∣largements forget my own Vileness, nor in these Abasements forget Gods Goodness. And thus I do perceive that it pleases God to do my soul good by his different Dispen∣sations. But Oh how sweet, how ravishing, how glorious are the Incomes of God to my soul sometimes in Prayer! O me thinks I am lifted up above all the worlds Vanities, above its Riches and Glory, in so much, that if the whole world was a Globe of Gold, I should no more regard it then a Heap of Dung, in comparison of the glorious soul-ravishing Joy I feel in Communion with God. Oh me thinks my soul is walking with God in Paradise; its soaring with the sacred Seraphims, about the Throne of God; its bathing it self delici∣ously

in the* 1.1063 Fountains of Life, and Rivers of Pleasures, that are at Gods right hand† 1.1064; it's even drencht in the glorious Joyes of Eternity. O then m••thinks it grieves me to come out of such a Paradise, to come down from such a Heaven, to turn mine eyes from beholding so much Beauty and Glory as my soul then sees in the Face of God; or that the worlds Vanities interposing, should again rob me of such a bea∣tifical Vision. But alas! 'tis but seldome I experiment such pretious Enjoyments. My heart, alas! oft for a long while together, is as an Instrument unstring'd, and utterly out of Tune, upon which I can make no Musick, no Melody at all. I am in a dead, flat, dull Temper, and can hardly tell, how to bring out a Word in Prayer, or put up one petition to God with any Fervour. But yet even in this Condition I can a little refresh my self with Reviews of the Lords former loving Kindnesses to my soul. For I have sometimes felt my heart marvellously refresht with his gracious Comforts, and my soul hath been sometimes sprinkled with glorious Joyes. If these then be the fruits and flowrings forth of the* 1.1065 Seed of God in me; if these be the Productions of the Spirit of Holiness, and Evidences of its In-being in the heart, then I hope I may comfortably conclude, that God hath been pleased to give unto me his Holy Spirit.

Blessed be thou, O Believer, for thou hast unlockt unto me Christs Garden of

Spices, and hast refresht my Spirit by leading me up and down in flowry walks, while thou hast laid open before me thy Experi∣ences of Gods gracious Dealings with thy soul, in the Communications of his Spirit to thee; whereby thou hast given me Occasion to review some sweet Passages of that soul-ravishing Communion, which a poor Crea∣ture, and a worse sinner then thy self, hath sometimes had with the All-glorious and ever gracious God. Now assure thy self I dare no more delude thee in these great Concernments, these Matters of ever∣lasting Consequence, then I dare delude my own soul. For should I dare to speak Peace to thee in an unsecure Condition, and so flatter thy soul into Hell, thy Life would God require at my hand, in the Judgement day. Know then, dear Soul, to thy present Comfort and everlasting Joy, these are not the fruits of Corrupt Nature, but of saving Grace; and this Grace flows from the Spi∣rit of Holiness which is given to thee, and in respect of these blessed Fruits, Effects, Influences and Operations thereof dwelleth in thee, and will certainly conduct thee to a Kingdom of Glory. Fear not then the Evils that are or shall be upon Earth; for thou hast an Eternal Inheritance reserved for thee in Heaven. Thou art one of the small number of Christs ltttle Flock, and it is thy Fathers good pleasure to give thee tht King∣dom† 1.1066.

Thus I have shewed thee, O Believer, how thou may'st clear thy Title to the Kingdom of Heaven, thine Evidences for eternal Life. How thou may'st know, upon infallible Scripture-Grounds, that Heaven is thine Inheritance. What then remains, but that living in Peril∣lous Times on earth, thou shouldst long to be possest of the Glorious Joyes of Hea∣ven?

And therefore now we are here together in the Wilderness, come, Believer, come along with me to the top of Pisgah, and let us there take a Prospect of the Holy Land. Seest thou there the* 1.1067 Land that is a far off? Behold, that's the Land of Promise, where after our wearisome Pilgrimage, we shall have an everlasting glorious Rest. There the Flourishing Vines are ever laden with full Clusters of the richest Grapes. Oh! Happy shall we be, when instead of the Waters of the Wilderness, we shall come to drink of the Wines of Canaan. There the Ri∣vers do continually flow with† 1.1068 Milk and Honey. The••e shall we sit down by the Crystal streams of the purest Pleasures, and drink our Fils of the fresh Fountains of glo∣rious Joyes, everlasting Delights. Here we are encompast with Enemies; but there we shall have a perfect Tranquillity, an eternal Security, an unchangeable Felicity. Oh that we had but* 1.1069 Wings like a Dove, that we might fly from this High Mountain to that HOLY LAND.

Come, Believer, why standest thou here gazing upon a tumultuous Throng of people, that rush out of the Gates of Babylon, to persecute and afflict the Children of Zion?† 1.1070 Look upon Zion, the City of our Solemnities: Thine eyes shall see Jerusalem a quiet Habitati∣on, a Tabernacle that shall not be taken down, not one of the Stakes th••reof shall ever be re∣moved, neither shall any of the Cords thereof be broken. But there the glorious LORD will be to us a place of broad Rivers and Streames, wherein shall go no Gally with Oars, neither shall gallant s••ip pass thereby. No, there shall be no Enemy to terrifie us with a threatned Invasion, nor any to molest us with a bloody Persecution; for our City shall be* 1.1071 wall'd with Salvation, and our streets shall be pav'd with Peace.

Happy are the Inhabitants of the Heaven∣ly Jerusalem. There they that have wal∣lowed in the Dust, shall walk on† 1.1072 Gold: They that have been wrapt up in Darkness, and buried in Disgrace, shall wear Robes of Light and Crowns of Glory. Were all the glittering Stars of Heaven turn'd into glorious Suns, what glorious Robes of Light would their intermixed Beams weave for the Inhabitants of the Earth! And yet all this would be but a shadow of the Glory of Heaven. For were all these Suns in the highest Heavens, they would be at once eclipst and disappear, darkened with the All-transcending Brightness of the* 1.1073 Glory of God.

Sure we are,† 1.1074 The Moon shall be confound∣ed, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his Antients gloriously. Glorious things are spoken of thee, O City of God* 1.1075.

* 1.1076The Eternal City (saith Augustine) is of incomparable Cla∣ritude, where there is Victory, where there is Verity, where there is Dignity, where there is Sanctity, where there is Life, where there is Eternity. Oh who would not long to live in that place, where the Inhabitants are possest of so many inesti∣mable Priviledges!

Come, Christians, what say you to these glorious things above, now you experiment such perillous Times below? Here you are wandering in the Wildernesse; Do you not long to be possest of the Land of Promise? to see the Beauties, taste the Pleasures, and enjoy the Priviledges of the Coelestial Ca∣naan, the supernal Jerusalem? Here you are tost on a troublesome Sea, should you not desire to arrive at the Haven of HAP∣PINESSE, to Land in GLORY? Here you sit by the Rivers of Babylon; should you not weep when you remember Zion? Even weep for sorrow that you are so long absent from it, which is the Place of your Triumph and Joy? Know you not that when once you are arriv'd at the* 1.1077 City of the

great King, your Waters of sorrow shall be all turn'd into the Wine of Joy? For the ransomed of the LORD shall return and come to Zion with Songs, and everlasting Joy up∣on their Heads: they shall obtaine Joy and Gladnesse, and sorrow and sighing shall flee away† 1.1078. The••e shall you see those Turtle Doves, whose mourning voice you heard by the Waters of the Sanctuary, having their* 1.1079 Wings cover'd with Silver, and their Feathers with yellow Gold, glassing their Eyes in the crystal Fountaines of Eternal Life.

The State of man may be distinguisht in∣to three Regions; there's a lower Region, which is the Region of Nature; a middle Region, which is the Region of Grace; and the highest Region, which is the Region of Glory. There's no true Tranquillity nor Safety in the first; there are many Stormes and Tempests in the second: there's Rest and Joy, a perfect Peace with the purest Pleasures in the third, without intermission or end. Oh how should the Saints, who have been translated from the Region of Nature, into the Region of Grace, long to be translated (especially in stormy and tem∣pestuous Times) from the Region of Grace into the Region of Glory.

True they must be uncloath'd of this Mortal Body, before they can enter into that Region of Light, to put on the Robes of Immortal Glory. For,

* 1.1080To be taken up in∣to the Clouds, to pass into the fulnesse of light, to break into the Abysses of Claritude, and to dwell in the Light which is inac∣cessible,† 1.1081 is neither consistent with this state of Body, nor competible to this present Time. But why should we not be wiling that God should cast down our* 1.1082 Tabernacle of Clay, when we are assur'd he will raise us up a† 1.1083 glorious Tem∣ple in the roome of it, a fit Mansion for an immortal soul ally'd to God, array'd with Glory?

We are indeed incompast with Mercies on Earth; but we shall be surrounded with Glories in heaven. Mercy speaks a state of Imperfection and Misery; but Glory speaks a state of perfect Felicity. Ah Christians! Your Enemies will pursue you, till you are entred into the Sanctuary of God. The Avenger of blood will pursue you, untill you have taken the City of Refuge. Who are these Enemies but your Sins, with those Troops of Miseries, which they lead up against you to destroy you? Who is the A∣venger of blood, but Satan, who seeks the Life of your souls to destroy it? Now what is this Sanctuary? What is this City of Re∣fuge? 'Tis Heaven, the place of the Saints Rest and Peace, Joy and Glory.

Ah Christians! Why are your affections

like ravenous Vultures) seeking their Prey upon Earth, when (with the Royal Eagl••) they should be mounting up to Heaven, to seek their Rest in Glory? Ah Christians! What amiable Objects can you behold upon Earth, which make you so loth to be going hence, at least to long so little to leave this World, that you might live for ever in the Contemplation of the Glorious Beauties of Heaven? Surely it grieves your Hearts here to see Christ in his Blood, as he is daily* 1.1084 crucifi'd afresh by the sinnes of men; but then oh how will it joy your soules to behold the† 1.1085 King in his Beauty, Christ at his Fathers right hand in glory, where he shall sit till all his Foes are made his Foot∣stoole* 1.1086. Oh me thinks if Christ be indeed the dearly beloved of your souls, and infi∣nitely more precious in your esteeme, then all these earthly enjoyments, you should extreamly long to be dissolved, that you may live with him for ever in Heavenly Glory.

Ah Christians! What can you find or ex∣pect but Troubles and Miseries on Earth? What then should your desires and longings be, but to be at† 1.1087 Rest with Christ in Hea∣ven? Why does it please the Lord, who by his powerful Providence and Government orders all things that come to pass in the World, to suffer these stormes and tempests to arise, and so sorely shake the* 1.1088 Trees of Righteousnesse of his own planting, but to

loosen their Roots from the Earth, and so to prepare them to be transplanted into Paradise? Its the Priviledge of the Saints of God, that* 1.1089 all things work together for their good. And it's a considerable advan∣tage that the people of God have by pe∣rillous Times, that thereby they are weaned from the world, made willing to be dis∣solv'd, and desirous to leave the Earth to live for ever in Heaven. Oh labour, Christi∣ans, to fetch this honey out of the Carkass of the Lion; to make this good use of bad Times. Let your hearts sit loose to all your earthly Contentments, and let your souls daily long more and more to be uncloath'd of your mortal Bodies, and to live in im∣mediate communion with Christ in heaven∣ly Glory. Oh long and labour to get out of this Wilderness of Thornes, and to enter in∣to that Flowry Paradise of everlasting De∣lights, which God hath prepared for his children, when this life is ended. O long to see an end of these evil Dayes, that those glorious Dayes, whereof the Pious Father speaks, may at length begin, which never shall have an end.

* 1.1090Now (sayes he) indeed our Dayes are evil, but there are o∣ther Dayes that are good, Dayes whose light shall never be

cut off by darknesse, Dayes that shall ne∣ver be severed by the dark Curtaines of Night: For God himself shall be their eter∣nal Light, crowning them with the resplen∣dent Raies of his own glory. O the difference betwixt our Dayes on Earth and these Days of Heaven! Here we have often cloudy & stormy Dayes, but there's an everlasting Calm, an everlasting Sunshine of Love and Glory. These are oftimes days of Trouble and Torment, but those above are alwayes Dayes of Triumph and Joy. These are Dayes of Sin and La∣bour, of suffering and sorrow; but those are all holy Sabbaths of Rest, and sacred Festi∣vals of Divine Delights. So the same Fa∣ther stiles them,* 1.1091Delicious, Holy, Everlasting Sab∣baths, Dayes of eter∣nal Delight. So sayes the Apostle also; * 1.1092* 1.1093There remaineth therefore a Rest (an everlasting glorious Sabbatisme) for the People of God. Oh how should the Saints long and labour to enter into this glorious R••st!

Happy are you, Saints, if all the Waves of afflictions, and rolling Billows upon which you are tost in the troublesome Sea of this World, set you daily, hourely nearer to the faire Havens of everlasting Happinesse. But, O then be sure you steer your Course

by the sacred Compass of the Word of God. Oh be daily preparing your selves by a holy Life, for a happy Death, if you desire to enter into a glorious eternity. In vaine shall you long for Heaven, if you still live in sinne, which is but to walk in the way that leads to Hell. Unlesse the Image of God be renew'd upon your soules in the Beauties of holinesse, while you are yet on Earth, never shall you see the Face of God in Heaven. For,† 1.1094 without holinesse no man shall see the Lord. Oh then, be daily cruci∣fying your Corruptions, exercising your Gra∣ces,* 1.1095 perfecting holinesse in the Feare of God, and so preparing your selves for hea∣ven, that you may be† 1.1096 meet to be partakers of the Inheritance of the Saints in Light. Then may you with comfort look for Christs coming, who will receive you up into his Kingdom and Glory.

True believers are such as* 1.1097 love the ap∣pearing of Christ, such as may with confi∣dence† 1.1098 look for, and hasten unto the coming of the Day of God. But then consider,* 1.1099 What manner of Persons ought you to be in all holy Conversation and Godlinesse, that you may with comfort look for the coming of Christ, and with confidence hast to the Judgement day? Remember that the† 1.1100 Grace of God, reveal'd in the Gospel, which brings salvation to you, teaches you that denying ungodlinesse and worldly Lusts, you should live soberly, righteously and godly

in this present World; So, looking for that blessed hope, and the glorious appea ing of the great God, and of our Saviour Jesus Christ.

Let Prayer and Piety then be your daily Exercise, during Life, that though you live in perillous Times, you may finish your Daies in Peace. Be diligent in doing of good, and* 1.1101 Abstaine from all appearance of Evil. And the very God of Peace sanctifie you wholly: and I pray God your whole Spirit, and Soul, and Body be preserved blamelesse unto the Coming of our Lord Jesus Christ.

† 1.1102Now unto him that is able to keep you from falling, and to present you faultlesse before the presence of his Glory with exceeding Joy; to the onely wise God, our Saviour, be Glory and Majesty, Dominion and Power, now and ever. Amen.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  Ari. Phys. 4. c. 11.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• † 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Opportunitas rei gerendae, commoda,
• * 1.5.1

  Erasm.
• † 1.6

  Eccl. 3.1.
• * 1.7

  Prov. 6.8.
• † 1.8

  Pro. 22.3.
• * 1.9

  2 Tim. 3.16. with 2 Pet. 1.20, 21.
• † 1.10

  Acts 1.7.
• * 1.11

  Deut. 29.29.
• † 1.12

  Ps. 147.5
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vul∣gatus Tempora periculosa, Beza Molesta interpreta∣tur: melius Tremellius è Syro, dura, Castalio dif∣ficilia Verterunt.
• * 1.13.2

  Scult. in loc.
• * 1.14

  Dicitur & ipsum Tempus difficile quod expectationi non respondet, in quo homines difficulter se sua∣que tueri possunt; ut in Peste, Bello, Fame pub∣lica. Nam ita 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est homini aut vivere, aut sua tueri.
• † 1.14.3

  Aret. in loc.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Tempori tribuuntur e∣jusmodi Epitheta Metony∣micè, propter ea quae in tempore contingunt, max∣imè propter hominum Mores ac studia
• † 1.17.4

  Estius.
• * 1.18

  Eph. 5.16
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.19.5

  Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20.6

  Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Ejusmodi tempora de∣scripsit quibus nulla, un∣quam aut Virtutum steri∣liora, aut Virtutibus in imicitiora.
• † 1.22

  Ultima Caelestum Terras A∣stra••a reli∣quit. Ovid.
• * 1.23

  Mat. 13.7
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in ultimis Die∣bus (seu in Diebus no∣vissimis) instabunt.
• * 1.24.7

  Vet. Be••.
• † 1.25

  Chap. 1. ver. 1, 2.
• * 1.26

  Act. 2.16 17 Joel 2.28.
• † 1.27

  2 Pet. 3.3
• * 1.28

  Isa. 30.2 6
• † 1.29

  Isa. 24.23
• * 1.30

  Hab. 2.24
• † 1.31

  Rev. 18.2
• * 1.32

  2 Thes. 2.8.
• † 1.33

  Rom. 11 25, 26.
• * 1.34

  2 Pet. 3.3 1 Joh. 2.18 Jude v. 18. Mat. 24, 9 —12, 29. Rev. 8. and 9. and 20.
• * 1.35

  Sub extremis Diebus comprehendit universum Christianae Ecclesiae sta∣tum.
• † 1.35.8

  Calvin in loc.
• * 1.36

  Novissimi autem vel ul∣timi Dies numerandi sunt ab Adventu Christi ad Finem Mundi: Nam Tempus illud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣citur respectu Initii & Medii. Initium ab Ada∣mo ad Mosen numeratur: Medium Temporis à Mo∣se ad Christum: Ultimum igitur esta Christo ad e∣jus Reditum.
• * 1.36.9

  Aret in locum.
• * 1.37

  Dicuntur autem No∣vissima Tempora, Hebrai∣co More, non quae circa Mundi finem proximè erunt; sed Posteriora quaeque suis Temporibus Novissima nominantur. Quanquam & tanto pe∣jora futura sunt Tempora, quanto fini hujus Mundi & extremo Judicio fuerint proximiora.
• † 1.37.10

  Pelicanus in locum.
• * 1.38

  Mat. 24.24. Luk. 21.12
• † 1.39

  Verse 5.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  Am. 3.6, 7.
• † 1.42

  Gen. 19.24
• * 1.43

  Gen. 18.17
• † 1.44

  Gen. 19.12,-16. 2 Pet. 2.6-9.
• * 1.45

  Jer. 25.9 and 34.21 Ezek. 12.11, &c.
• † 1.46

  Mat. 10.22, 23. Joh. 15.20 Mark 10.30. 2 Tim. 3.12.
• * 1.47

  Mat. 25.4
• † 1.48

  Luke 12 35.
• * 1.49

  Mar. 16.3
• † 1.50

  Chap. 8. ver. 7.
• * 1.51

  Eccl. 9.12
• * 1.52

  Luke 19.41,-44.
• † 1.53

  2 Pet. 2.5
• * 1.54

  Jona. 3.4, 5, 10.
• † 1.55

  Mat. 12.41 Luk. 11.32
• * 1.56

  Bacons Essayes.
• † 1.57

  Exo. 9.20
• * 1.58

  Isa. 58.1.
• † 1.59

  Ezek. 33.1,-9.
• * 1.60

  Ezek. 3.20, 21.
• † 1.61

  1 John 2.18.
• * 1.62

  1 Cor. 10.11
• * 1.63

  Instruit amplissimam Malorum Congeriem, & quoddam Vitiorum Ma∣re. Quae omnia fi de ullis Temporibus à Christo nato dici potuerunt, cer∣tè de nostro seculo mul∣to aptissimè verissimé{que} dici posse velimus nolimus fateri debemus. Imò ve∣reor nè omnia feculi no∣stri Mala, ab Apostolo hic non sint satis enu∣merata. Adeo ferrea haec aetas nostra omnes aeta∣tes malitiâ videtur supe∣rare.
• † 1.63.11

  Andreas Hyperius in 2 Tim. 3 1, 2, &c.
• * 1.64

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Est au∣tem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inordinatus Amor sui.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  Mat. 22.39
• † 1.68

  Mat. 22.37
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 talis est qui se ita amat, ut reliquos prae se contemnat, in om∣nibus sui laudem quaerit. —Sic hypocritae in Re∣ligione seipsos quaerunt, h. e. Dignitatem, Lau∣dem, Pompam & similia, quae nocens est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69.12

  Aretius in loc.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 igitur sunt isti qui sibi vehementer placent, suisque Commo∣dis impensè student: Ad∣do (ex Bullingero) ali∣orum rebus vel neglectis, vel afflictis etiam.
• † 1.70.13

  Jodoc. Vilich. in loc.
• * 1.70.14

  In locum
• * 1.71

  2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qui nummos admirantur. Ta∣les sunt qui Religionem in Questum conver∣tant.
• † 1.71.15

  Aret. in loc.
• * 1.72

  1 Tim. 6.5.
• † 1.73

  Mat. 6.24
• * 1.74

  Col. 3.5.
• * 1.75

  3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veritati opponitur: est ejus Excessus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quaedam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hi praeterea fingunt honestas Causas ubi nullae sunt. Tales in Religione perniciosi sunt. Ad hos pertinent qui ob Flagitia pulsi, Nomine Evangelii exulare se fin∣gunt, & de Persecutio∣nibus suis ac constantia gloriantur sine Ratio∣ne.
• † 1.75.16

  Aret. in loc.
• * 1.76

  Elati. Ver.
• † 1.77

  Gloriosi, Bez. Syr.
• * 1.78

  Qui plura sibi arrogant, quàm revera possident: Vel,

  Plura promittunt quàm praestare possunt.
• * 1.79

  Keck. E∣thic.
• † 1.80

  Ulpianus
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.82

  4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isti enim se in omnibus quaerunt, ar∣rogantes sunt & animo elati.
• † 1.82.17

  Aret. in loc.
• * 1.83

  5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Maledici.
• * 1.83.18

  Bez. Syr.
• † 1.84

  Died.
• * 1.85

  Mat. 15.18
• * 1.86

  Obtrectantes fidelibus Doctoribus, & Deum ip∣sum traducunt.
• † 1.86.19

  Pareus in loc.
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.88

  Rev. 16.11
• † 1.89

  Jude 8.
• * 1.90

  Rom. 3.8
• † 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  Num. 23.13
• † 1.93

  Hab. 3.14
• * 1.94

  6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qui hominibus suis (i. e. iis qui presunt sibi) non obtemperant.
• * 1.94.20

  Syr. In∣terp. Trem.
• † 1.95

  Exod. 20.12
• * 1.96

  7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ingrati, Negantes Beneficium.
• * 1.96.21

  Beza.
• † 1.96.22

  Syr. In∣terp. Trem.
• * 1.97

  Psal. 41.9
• † 1.98

  Heb. 6.7, 8.
• * 1.99

  Ingratum si dixeris omnia dixeris.
• * 1.100

  8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scelesti, Impuri, i. e. quibus nul∣lum jus est nec fas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod tum de moribus, tum de dogmatibus Do∣ctrinae potest intelligi.
• * 1.100.23

  Vetus Interpr.
• † 1.100.24

  Beza in loc.
• * 1.100.25

  Aret. in loc.
• † 1.101

  Jude v. 4 8.
• * 1.102

  Ephes. 4.19.
• * 1.103

  9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Affectus seu Amor Naturalis, qualis est Pa∣rentum erga Liberos. Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomen Patris apud Hebraeos fit ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Voluit. q. Benevolus di∣ctus, a propensâ erga li∣beros Voluntate.
• † 1.103.26

  Buxt. et alii.
• * 1.104

  Job 39.16
• † 1.105

  Isa. 49.15
• * 1.106

  Rom. 1.26, 27, 31.
• * 1.107

  10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nescii Foederis, sine Pace, Foedifragi, Irreconcili∣abiles: Ab α privitivâ, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, libo, sacri∣fico.
• † 1.107.27

  Beza.
• * 1.107.28

  Vetus.
• † 1.107.29

  Castalio.
• * 1.107.30

  Scultetus.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.108.31

  Sic. De∣mosth. & Aeschin.
• * 1.109

  11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Calum∣niatores. Graecis Phi∣losophis dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: quod cum Satan propriè possit & faciat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grae∣cis rectè dictus est.
• † 1.109.32

  Beza.
• * 1.109.33

  Aret. in loc.
• † 1.110

  Rev. 12.20
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a traj••ciendo no∣men habet.
• * 1.112

  Ps. 120.3
• † 1.113

  Psal. 35.11, 12.
• * 1.114

  Mat. 26.59, 60, 61.
• † 1.115

  Matth. 5.11
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.117

  12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Incon∣tinentes Intemperan∣tes. Qui se audit, & si∣bi modum statuere potest, & Affectibus impera∣re, is dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hinc Socrates hanc Vir∣tutem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, esse judicavit. Sunt igitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so∣luti in omnem Volupta∣tem, proni in omnem Intemperantiam.
• † 1.117.34

  Vetus.
• * 1.117.35

  Beza.
• † 1.117.36

  Aret. in loc.
• * 1.118

  Prov. 30.15
• * 1.119

  13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Immi∣tes, Feri, Alieni ab omni Humanitate, quales sunt ferae.
• † 1.119.37

  Beza.
• * 1.119.38

  Vet. & Syr.
• † 1.119.39

  Aretius.
• * 1.120

  Psal. 57.4
• † 1.121

  Ps. 22.12
• * 1.122

  Prov. 28.15
• † 1.123

  Mat. 10.16
• * 1.124

  Phil. 3.2.
• † 1.125

  Ps. 68.30
• * 1.126

  Act. 9.1.
• † 1.127

  Prov. 12.10
• * 1.128

  Prov. 28.15
• * 1.129

  14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mi∣nime amantes Bonorum; Sine Benignitate; Non a mantes Bonos, per Meio∣sin, Osores Bonorum; Odio habentes Bona. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Honesta∣tis studiosus, boni & pro∣bi Ingenii homo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui non tam bonos & honestos, quam ipsam honestatem exosam habet & aversatur.
• † 1.129.40

  Beza.
• * 1.129.41

  Vetus Interpr.
• † 1.129.42

  Cornel. à Lap.
• * 1.129.43

  Syr. in∣terp. Trem.
• † 1.129.44

  Aret in loc.
• * 1.130

  Diodat.
• * 1.131

  Joh. 15.18
• † 1.132

  Gen. 3.15
• * 1.133

  15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prodi∣tores, qui tum fidei, tum fratrum nihil pensi ha∣bent, modo ipsi sint in tuto. Amicitiae Deser∣tores.
• * 1.133.45

  Aret. in loc.
• † 1.134

  Mar. 27.3, 4.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 6.16.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 †.
• † 1.137

  1 Macc. 12.39.
• * 1.138

  1 Mac. 13.31, 32.
• † 1.139

  2 Chron. 24, 25.
• * 1.140

  2 Chron. 25.3.
• † 1.141

  2 Chron. 33.24.
• † 1.142

  ver. 25.
• * 1.143

  Mat. 27.5 with Acts 1.18.
• * 1.144

  16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pro∣tervi, Praecipites. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur teme∣rarius, inconsideratus, sum∣pta Metaphora ab Avium pullis, qui implumes dum volare conantur, humi de∣cidunt.
• † 1.144.46

  Vetus.
• * 1.144.47

  Bez. Syr.
• † 1.144.48

  Aretius.
• * 1.145

  Qui non vident 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.146

  Eccl. 2.14
• † 1.147

  Pythag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.149

  Prov. 19.22
• † 1.150

  Prov. 20.18
• * 1.151

  Prov. 24.5, 6.
• * 1.152

  17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tu∣midi, Inflati. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 animi est Tumor & Arrogantia prae se alios contemnentis, dum homi∣nes amore & studio sui occupati sunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non modo inflatum, sed in Genere dementatum & fanaticum signifi∣cat.
• † 1.152.49

  Vetus.
• * 1.152.50

  Beza.
• † 1.152.51

  Aretius in locum.
• * 1.152.52

  Victorin. Strigel. in N.T.
• † 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.154

  Esther, chap. 3.
• † 1.155

  Matth. chap. 2.
• * 1.156

  Rom. 11.20
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.158

  18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Elegans est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Volupta∣tum amantes potius quam amantes Dei.
• † 1.158.53

  Beza.
• * 1.159

  Summum Bonum.
• † 1.160

  Eccl. 7.6
• * 1.161

  Momentaneum quod de∣lectat, Aeternum quod cruciat.
• † 1.162

  Job 20.5
• * 1.163

  Job 21.10, 11.
• † 1.164

  Amos 6.4, 5, 6.
• * 1.165

  Jam 5.1, 4, 5
• * 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.167

  19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Habentes speciem quidem Pietatis, Virtu∣tem autem ejus abnegan∣tes. Vel habentes For∣mam Pietatis, sed qui Vim ejus abnegarint. Vel, quibus est species Reverentiae Dei, & a Virtute Dei longe disce∣dunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 au∣tem significat inane Pi∣etatis simulacrum.
• † 1.167.54

  Vetus.
• * 1.167.55

  Beza.
• † 1.167.56

  Syr. In∣terp. Trem.
• * 1.167.57

  Bez. in loc.
• † 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.169

  Mat. 10.38 Luk. 9.23.
• * 1.170

  20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mali homines & seductores; Vel, Im∣probi homines & Impo∣stores.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictus significat aliquid amplius quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nempe eum qui sit in om∣ni scelere exercitatus, & ad injuriam cuivis infe∣rendam totus compara∣tus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est homo de indu∣stria malus, malignus, & ad male agendum exerci∣tatus. Diabolus per quandam Antonomasiam vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Praestigiatorem, seu Prestigiis, Incantatio∣ne & Imposturis fallen∣tem, apud Veteres Grae∣cos, significat.
• † 1.171

  Vetus.
• * 1.172

  Beza.
• † 1.173

  Bez. in Mat. 5.37.
• * 1.174

  Cornel. a Lap.
• † 1.175

  Drus. Obs. Sac. l. 13. c. 16.
• * 1.176

  Platonem sc. Herodot. & Alios.
• * 1.177

  Psal. 6.8. Mat. 7.23.
• † 1.178

  Prov. 10.23
• * 1.179

  Mat. 13.19. 1 Joh. 2.13. and 5.18.
• † 1.180

  Eph. 4.14
• * 1.181

  Gen. 3.1. Rev. 12.9.
• † 1.182

  Gal. 3, 1.
• * 1.183

  ver. 6.
• † 1.184

  Act. 8.9, 10, 11.
• * 1.185

  2 Thes. 2.10, 11, 12.
• † 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.187

  Mat. 24.12
• † 1.188

  Gen. 15.16
• * 1.189

  Gen. 18.20
• † 1.190

  Gen. 19.24
• * 1.191

  See Jer. Chap. 5. to 16
• † 1.192

  Isa. 5.18
• * 1.193

  Chap. 4. v. 8, 9.
• † 1.194

  Rev. 14.14, 15.
• * 1.195

  ••sa. 5.2.
• † 1.196

  Isa. 5.5, 6
• * 1.197

  Rev. 14, ••8, 19.
• † 1.198

  Rev. 14.20
• * 1.199

  Hos. 4.1.
• † 1.200

  Rom. 3.18
• * 1.201

  Jer. 10.25 with Psal. 79.6.
• † 1.202

  Mat. 11.20, 21.
• * 1.203

  v. 22, 23, 24
• † 1.204

  1 Cor. 10 1-11.
• * 1.205

  Jer. 5.9.
• † 1.206

  2 Kin. 17 24, 25, 26.
• * 1.207

  Jer. 9.3.
• † 1.208

  Jer. 9.6, 7
• * 1.209

  Isa. 27.11
• † 1.210

  2 Thes. 1 7, 8, 9.
• * 1.211

  Odium in Religionis Professores, tanquam in Adversarios, serre.
• * 1.212

  See Exo. 1-12. with Psal. 78.17, -31 and 1 Cor. 10.10.
• † 1.213

  Psal. 106 25, 26, 27.
• * 1.214

  Psal. 78.17-21.
• * 1.215

  Exod. 16.7, 8.
• † 1.216

  Deut. 32 6.
• † 1.217

  Prov. 14.34
• * 1.218

  Isa. 1.11 —15.
• † 1.219

  Isa. 1.17
• * 1.220

  Isa. 1.21,-24.
• † 1.221

  Isa. 5.5, 6
• * 1.222

  Isa. 5.7.
• † 1.223

  Isa. 58.4
• * 1.224

  Chap. 51. v. 1-19.
• * 1.225

  Or, Inter∣poser, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so rendred Job 36.32
• † 1.226

  Psal. 73.6-10.
• * 1.227

  Psal. 12.5
• * 1.228

  Aperi Bursam & ego a∣periam Buccam.
• † 1.229

  Isa. 30.12, 13, 14
• * 1.230

  Jer. 6.6, 7, 8.
• † 1.231

  Amos 5.11, 12.
• * 1.232

  v. 16, 17.
• † 1.233

  Jam. 5.1-6.
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• * 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LORD of Hosts.
• † 1.236

  Jer. 5.26
• * 1.237

  Jer. 9.8, 9
• † 1.238

  Jerem. 5 27-29.
• * 1.239

  Ezek. 22 3-22.
• † 1.240

  Ps. 55.23
• * 1.241

  Jer. 23.10 Hos. 4.2, 3.
• † 1.242

  Mat, 5.34-37.
• * 1.243

  Chap. 5. ver. 12.
• † 1.244

  Lev. 24.10-16.
• * 1.245

  Exo. 20.7
• † 1.246

  Psal. 59.12, 13.
• * 1.247

  Psal. 109 17, 18, 19.
• † 1.248

  Eccl. 23.9-13.
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.253

  Hos. 1.2
• † 1.254

  Gen. 6.2
• * 1.255

  Gen. 19, 4 5
• † 1.256

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scortari, Chil. Eras.
• * 1.257

  1 Cor. 6.18, 19.
• † 1.258

  2 Pet. 2.5, 6
• * 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.260

  Jude v. 7
• * 1.261

  Heb. 13.4
• * 1.262

  Jer. 5.7, 8, 9.
• † 1.263

  Jer. 23 10
• * 1.264

  Hos. 4.2, 3.
• † 1.265

  Mat. 24.38
• * 1.266

  2 Pet. 3.10
• † 1.267

  Luk. 21.34, 35.
• * 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vi∣num. Gourman∣dise, & Yurongne∣rie, Gallic. Genev.
• † 1.269

  Exo. 32.6 1 Cor. 10.7
• * 1.270

  Deut. 28.47
• † 1.271

  Exod. 32 28
• * 1.272

  Jude 12.
• † 1.273

  Chap. 6. v. 4-8.
• * 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• * 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.276

  ver. 4.
• * 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  Tunc cessabit amove∣biturque Designatio Re∣dundantium.

  Et recedet Luxus luxu∣riantium.

  Et recedet vel amove∣bitur Conv••vatio luxurio∣sorum.

  Et auferetur Factio las∣••ivientium.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  Et recedet Conv••vium Funeris extensorum

  Et appro••••nqua•••• Luc∣tus se extendentium Le∣ctis.
• * 1.278

  Jun. & Trem. vide Annot. in Locum.
• † 1.279

  Buxt,
• * 1.280

  R. Salom.
• † 1.281

  Vulg. Lat.
• * 1.282

  LXXII. Interp.
• † 1.283

  Justin.
• † 1.284

  Paraph. Chald.
• * 1.285

  Ar. Mont.
• * 1.286

  Sant. Pagnin.
• † 1.287

  Jer. 5.8.
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristoph.
• * 1.289

  

  View Page 90

  Vent••r aestuans mero facile ••esp••mat in Libi∣dinem Et, In vino Luxuria est, ubicunq••e saturitas; & u••i E••rie∣tas, ibi Libido domi∣natur.
• † 1.289.58

  Hieron.
• * 1.289.59

  Idem in Ep••st. ad Titum.
• † 1.290

  Genev. Trans. Sic Pagn. ut supra, & a∣lii.
• † 1.291

  Jer. 16.7 See the Margin.
• * 1.292

  Jer. 13.9.
• † 1.293

  See his Bill of fare in Godwin his Cata∣logue of the Bishop of York, p. 65. And Fullers Church-History. l. 4 p. 193.
• * 1.294

  1 King. 4.22, 23.
• * 1.295

  O prodiga Rerum

  Luxuries, nunquam contenta paratu,

  Et quaesitorum Terra Pelagoque ciborum

  Ambitiosa Fames, & lautae Gloria Mensae!
• † 1.296

  Lucan. l. 4. Pharsal.
• † 1.297

  Victus jacuit in summa inopia. Godw.
• * 1.298

  Part. 2. p. 110, 111
• † 1.299

  Luk. 16.19-26.
• * 1.300

  Ezek. 16 49
• † 1.301

  Adag. Gallic.
• * 1.302

  Arist. Hist. Ani∣mal. l. 9. c. 17.
• † 1.303

  Tit. 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per Aphaeresin pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Poet. pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gulosi, helluones, Ventri ad Insaniam usque in∣dulgentes. Pas. Pha∣vorin. Drus. Prae∣terit. in loc.
• * 1.304

  Phil. 3.18 19
• † 1.305

  1 Sam. 25 36
• * 1.306

  Prov. 23.19, 20, 21.
• † 1.307

  Isa. 5.11, 12.
• * 1.308

  Hos. 4.11
• † 1.309

  1 Sam. 25 37, 38.
• * 1.310

  Isa. ••.22.
• † 1.311

  Hab. 2.15, 16.
• * 1.312

  Isa. 28.1-4.
• † 1.313

  Gen. 1.27
• * 1.314

  Psal. 139 15
• † 1.315

  Helioga∣balus.
• * 1.316

  Mundus maliebris. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plat. 2. de Rep.
• * 1.317

  Dum moliuntur, dum comuntur Annus est.
• † 1.317.60

  Terent.
• * 1.318

  Isa. 3.16-26.
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  Plaudendo, Ar. Mont. tripudiando, Pagn.
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.322

  Tinniebant, A. M. pedibus suis compeditas a∣gunt, Jun. Trem. Calceamenta habebant cum crepitaculis, Pagn.
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  Reticula Ar. Mont. Vittas instar retis Pagn. Opera Oculata Jun. Trem.
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.326

  Myrothecidia, Jun. Vascula aurea in quibus pone∣batur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stacte aut Balsamum juxta Kimch. & R. Levi. Buxt. Lexic.
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.328

  Velamina, Ar. Mont. Bracteolae, quae Collaribus, Vittis ac Peplis muleribus addi solent; sic dictae (à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tremere) quod semper tremulae appareant. Buxt.
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.330

  Vittae, A. M. Redimicula, Jun. Ornamenta Colli fuerunt. Buxt.
• * 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.332

  i. e. Domus A∣nimae, seu Halitus: q. d. Breath-Boxes. Pagninus Pectoralia, Ju∣nius Bucculas vertit, exponitque superba illa Aulicarum Instru∣menta quibus os suum conte∣gunt velut pastomidibus; est enim os meatus animae sive an∣helitus, cujus obex propterea Hebraeis Domus Animae ap∣pellatur.
• * 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.334

  Amuleta, Jun. Golden or Silver Plates engraven with certain Characters against Enchantment. Aben Ezra.
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  Jewels which hung down from the Fore-head to the Nose.
• * 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.338

  Ventralia, Jun. Buxt. Linteamina, Pagn. Pepla, Ar. Mont. Sic & Kimchi.
• * 1.339

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.340

  Loculi, Aciaria. Pagn. & Ar. Mont. Crumenas vertunt, Junius vero Aciaria, sive (ut Graeci vocant) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quibus Acus & aciculae infigi aut includi solent.
• * 1.341

  Jer. 4.19 —ult.
• † 1.342

  Jer. 13.9.
• * 1.343

  Ver. 7.
• † 1.344

  Pro. 11.2
• * 1.345

  Prov. 16.18
• † 1.346

  Hos. 5, 5.
• * 1.347

  Ps. 101.5
• † 1.348

  Prov. 30.13
• * 1.349

  Tit. 2.10
• † 1.350

  1 Pet. 3.3, 4, 5.
• * 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vero vestes su∣periores & majoris pretii de∣notat. Chemnit. Casaub.
• * 1.352

  1 Pet. 5.5
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.354

  Mirabar celerem fugitivâ aetare ruinam Et dum nascuntur, con∣senuisse Rosas.
• * 1.355

  Plin. l. 1. c. 35.
• † 1.356

  Lewis of France.
• * 1.357

  Mat. 5.28
• * 1.358

  Non enim providerunt Seculi illius Viri, ad quem Cultum tenderer insoliti Coetus pertinax Studi∣um, aut quo se usque ef∣fusura esset L••gum victrix Audacia: quod si animi muliebris Apparatus in∣tueri potuissent, quibus a∣liquid quotidie Novitatis sumptuosius adjectum est, in ipso intro••tu ru••nti Luxuriae obst••tissent.
• † 1.358.61

  Val. Max. l. 9. c.
• * 1.359

  Eph. 4.17
• * 1.360

  Inter haec (de Pythagora refert Justinus) velut Ge∣netricem Virtutum Fru∣galitatem omnibus inge∣rebat, consecutusque assi∣duitate disputationum e∣rat, ut Matronae auratas Vestes, coeteraque Dig∣nitatis suae ornamenta, velut instrumenta Luxu∣riae deponerent, preferens vera Ornamenta Matro∣narum Pudicitiam, non Vestes esse.
• † 1.360.62

  Justin. Hist. lib. 20
• * 1.361

  Ancillas Diaboli.
• † 1.362

  Rev. 16.1.
• * 1.363

  Gen. 2.8.
• † 1.364

  Gen. 6.11, 12, 13.
• * 1.365

  Jer. 7.8, —16.
• † 1.366

  Hos. 4.1, 2, 3.
• * 1.367

  De Excid. Britan.
• † 1.368

  Mal. 3.5.
• * 1.369

  Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.371

  Gen. 6.12
• * 1.372

  Isa. 1.3, 4
• † 1.373

  ver. 23.
• * 1.374

  ver. 24.
• † 1.375

  Jer. 5.1-6.
• * 1.376

  Ezek. 22.24-31.
• † 1.377

  Jer. 21.14
• † 1.378

  Jer. 8, 4, 5, 6.
• * 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quare rebellis [refracta∣rius] est populus iste Jerusalaim Rebellione for∣ti [Aversione pertina∣ci, pervicacissima?]

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• * 1.380

  Ar. Mont.
• † 1.381

  Pagnin.
• * 1.382

  Ar. Mont.
• † 1.383

  Jun. Trem.
• * 1.384

  Septuag.
• † 1.385

  v. 12-16
• * 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• * 1.387

  Medelae.
• † 1.388

  2 King. 57 13-20.
• * 1.389

  Jer. 13.23, 24.
• † 1.390

  Deut. 29 18, 19, 20.
• * 1.391

  So the Marg. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Secundum cogitatio∣nem, Pagn. In Obsti∣natione, Ar. Mont.
• † 1.392

  Hos. 4.4, 5
• * 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• * 1.394

  succid••m.
• † 1.395

  Jer. 3.3.
• * 1.396

  Jer. 22.21, 22.
• † 1.397

  Isa. 5.22.
• * 1.398

  Phil. 3.19
• † 1.399

  Rom. 13.4.
• * 1.400

  Chap. 59.
• † 1.401

  v. 4.
• * 1.402

  v. 8.
• † 1.403

  v. 9.
• * 1.404

  v. 11.
• † 1.405

  v. 14.
• * 1.406

  v. 15.
• † 1.407

  v. 17, 18.
• * 1.408

  Jer. 5.1, 2, &c.
• † 1.409

  Num. 25 9. with 1 Cor. 10.8
• * 1.410

  Psal. 106 29, 30, 31. with Num. 25.6-15.
• † 1.411

  Jer. 21.11, 12.
• * 1.412

  Exod. 18.13
• † 1.413

  See Psal. 101.8.
• * 1.414

  Jer. 21.14
• † 1.415

  Hab. 1.4
• * 1.416

  ver. 5-10
• † 1.417

  Rom. 13.3
• * 1.418

  i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.419

  2 Tim. 3.13
• * 1.420

  Luk. 13.6-9.
• † 1.421

  Isa. 5.1-6.
• * 1.422

  Zeph. 3.2
• † 1.423

  Isa. 6.9-12.
• * 1.424

  Jer. 7.23-29.
• † 1.425

  ver. 34.
• * 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nocumenta Documenta.
• * 1.427

  Jer. 2.30.
• † 1.428

  Jer. 5.3.
• * 1.429

  Isa. 9.13-17.
• † 1.430

  Lev. 26.3, 4.
• * 1.431

  v. 6.
• † 1.432

  v. 11, 12.
• * 1.433

  v. 14-29
• * 1.434

  v. 31, 32.
• * 1.435

  2 Tim. 3.3.
• † 1.436

  Joh. 4.24
• * 1.437

  Gal. 4.18,
• * 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 †
• * 1.439

  Rex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Justitiae.
• † 1.440

  Heb. 7.1, 2
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• * 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rex Pacis.
• * 1.443

  Rom. 14.17
• † 1.444

  1 Cor. 4.20
• * 1.445

  Rom. 10.1.
• † 1.446

  Acts 17.11.
• * 1.447

  2 Thes. 2.10.
• † 1.448

  1 Sam. 3.1.
• * 1.449

  Rom. 10.15.
• † 1.450

  Gal. 4.14.
• * 1.451

  Isa. 1.11-15.
• † 1.452

  Mat. 23 23
• * 1.453

  Isa. 58.1, 2
• † 1.454

  v. 3-7.
• * 1.455

  See Ezek chap. 1. & 11.
• † 1.456

  Vict. Epist. Utic.
• * 1.457

  Mat. 21.19
• * 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.458.63

  2 Tim. 3.2
• * 1.458.64

  v. 4.
• * 1.459

  Hi sunt qui boni vi∣deri, non esse: Mali non videri, sed esse vo∣lunt.
• † 1.459.65

  Bernh. Serm. 66. in Cant.
• * 1.460

  Simulata Aequitas non est Aequitas, sed duplex Iniquitas, quia Iniquitas est simulatio.
• * 1.460.66

  August. in Psal. 23.
• * 1.461

  Latro est, & Domum Dei convertit in spelun∣cam Latronum, qui Lu∣cra de Religione secta∣tur, cultusque ejus, non tam Cultus Dei, quam ne∣gotiationis occasio est.
• † 1.461.67

  Hier. sup. M••t. l. 4.
• * 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.462.68

  Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.463

  Rev. 6.9, 10
• † 1.464

  Orig. contra Cels. l. 2.
• * 1.465

  2 Sam. 15 7-10.
• † 1.466

  2 King. 9 and 10.
• * 1.467

  2 King. 9.6, 7
• † 1.468

  Hos. 1.4
• * 1.469

  2 King. 9 15, 24, 25, 26, 30. ult.
• † 1.470

  Josh. 19.17, 18.
• * 1.471

  2 King. 10.15, 16.
• † 1.472

  2 Sam. 21 1, 2
• * 1.473

  1 King. 21 12-16
• † 1.474

  Fulg. l. 9. c. 5.
• * 1.475

  Ut Religione Votorum nefanda committeret, & nefanda Commenta fa∣cilius tegerentur.
• * 1.475.69

  Justin. Hist. l. 21.
• † 1.476

  Mat. 2.8
• * 1.477

  Mat. 2.16
• † 1.478

  Val. Max. l. 8. c. 14.
• * 1.479

  Si illustrem vitum ali∣quem occidisset, futurum ut Gloria ejus ad ipsum redundaret.
• * 1.480

  Bacon's Essayes, c. 36
• * 1.481

  —Exeat Aula Qui volet esse Pius; Virtus & summa Potestas Non coeunt.
• † 1.481.70

  Lucan. l. 4
• * 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.482.71

  Sophoc. in Ajace.
• * 1.483

  Qui ad Ostentionem Sanctitatis praetendit, ut aliis quandoque praeesse desideret, ille non est Discipulus Christi, sed Pravitatis Sectator exi∣stit: qui non pro Deo sed Seculi hon••re stu∣det portare Crucis labo∣rem.
• † 1.483.72

  Isidor.
• * 1.484

  Rom. 2.22
• † 1.485

  1 Mac. 1.20-24.
• * 1.486

  1 Mac. 6.1-16.
• † 1.487

  See ch. 1.54.
• * 1.488

  Val. Max. l. 1. c. 1.
• † 1.489

  Psa. 76.5
• * 1.490

  Josh. c. 7.
• † 1.491

  Diod. Sic.
• * 1.492

  Prov. 20.25
• † 1.493

  Corn. Tacit.
• * 1.494

  Lev. 27.28
• † 1.495

  Josh. 7.1 21
• * 1.496

  Josh. 6.19
• † 1.497

  Mal. 3.8.
• * 1.498

  1 John 2.15, 16.
• * 1.499

  Sacrum, Sacrove com∣mendatum qui clepserit rapseritve, Parricida e∣sto.
• † 1.499.73

  Cic. pro Rosc.
• * 1.500

  Gen. 1.1 Ps. 124.8.
• † 1.501

  Eph. 2.10
• * 1.502

  Psal. 119.73
• † 1.503

  Ps. 115.4
• * 1.504

  Ezek. 20.32
• † 1.505

  Psa. 135.15
• * 1.506

  Id quo minus fiat, oc∣cultis quidem artibus ob∣sistit Satan. Unum tamen apertum obstaculum esse intelligo, quod praedae expositi sunt Ecclesiae Reditus. Malum sane in∣tolerabile.
• * 1.507

  Scult••t.
• * 1.508

  Utinam his & simili∣bus Exemplis edocti dis∣cant homines res semel Deo consecratas timidè attrectare.
• † 1.509

  Ps. 45.13
• * 1.510

  Qui tametsi debita sup∣plicia non exolvit, Dede∣core tamen Filii mortuus Poenas rependit, quas vi∣vus effugerat. Lento e∣nim gradu ad Vindictam sui Divina procedit Ira, tarditatemque supplicii gravitate compensat.
• * 1.510.74

  Val. Max. l. 1. c. 1.
• * 1.511

  Dionysius Corinthi.
• † 1.512

  Job 12.21
• * 1.513

  Ut comperit a Roma∣nis Pythio Apollini Deci∣marum Nomine dicatum, manibus venundantium e∣reptum, Deo Delphos per∣ferendum curavit.
• * 1.514

  Illum Vindicem Sacri∣legii, illum Ultorem Re∣ligionum: quod Orbis vi∣ribus expiari debuit, so∣lum qui piacula exigeret extitisse dignum. Itaque Diis proximus habetur, per quem Deorum Maje∣stas vindicata sit.
• * 1.514.75

  Justin. l. 8
• † 1.515

  Chap. 3. v. 8, 9
• * 1.516

  Sir John Haywood in Vita.
• † 1.517

  Joseph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.519.76

  Id. ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.520.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.522.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.523.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.524.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.525

  Psal. 94.20, 21.
• * 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• * 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.528

  Solium aerumnarum, i. e. Tyrannicum, aerumnas a∣liis afferens immerito.
• * 1.528.81

  Jun. in loc.
• * 1.529

  Praeter statutum, id est, contra jura & leges.
• * 1.530

  Solii autem consulto meminit, quia non accusat vulgarios ficarios, vel fures, quorum infamia passim nota sit, sed con∣tra Tyrannos invehitur, qui fallaci juris praetextu opprimebant Ecclesiam.

  Perstringit igitur Pro∣pheta improbos Judices, qui per omne Oppressio∣num genus grassando, si∣mulabant tamen se tenere rectum Officii cursum. Sic enim perfidi Judices, ut possessionem honesti & speciosi Tituli retine∣ant, varios colores accer∣sunt ad tegenda suae Ty∣rannidis flagitia.
• † 1.531

  Calvin in loc.
• * 1.532

  Triste quidem, ac e∣tiam ••urpe Exemplum fuit, in legitimo conventu ita regnare improbos, & Collegium Judicum ni∣hil aliud esset quam la∣tronum Turba. Nam hoc bis indignum est, ubi op∣pressi fuerint innoxii ho∣mines, simul cum inju∣ria probrum sustinere. Deinde quid minus con∣sentaneum, quam ut tota forensis ratio nihil aliud fit quam scelesta Conspi∣ratio ad insontes damnan∣dos?
• * 1.532.82

  Calvin in Psal. 94.21
• † 1.533

  Psal. 94 1-5.
• † 1.534

  Essayes, chap. 15.
• * 1.535

  Psa. 11.3
• † 1.536

  Ps. 12.8.
• * 1.537

  Diodati.
• † 1.538

  Aul. Gel.
• * 1.539

  Foel••x vitium vir∣tus vocatur
• * 1.540

  Eccl. 10.5, 6, 7.
• † 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in excelsis.
• * 1.542

  Mal. 3.13 14, 15.
• * 1.543

  Ei gratius fuit Nomen Pietatis, quam Potestatis.
• † 1.544

  2 Tim. 3 2, 3, 4.
• * 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.545.83

  Plato de Rep. l. 7.
• † 1.546

  Ps. 115.4
• * 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.547.84

  Philo Jud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.548

  Exod. 22.2, 3
• * 1.549

  Dan. 4.11
• † 1.550

  Lib. 8.
• * 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.553

  Prov. 28.2
• * 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.554.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c. 20. v. 8.
• * 1.555

  Quoties hominibus prae∣esse desidero, toties Deo praeire contendo.
• * 1.555.86

  Aug. in Psal.
• * 1.556

  Regnandi dira Cupi∣do.
• † 1.556.87

  Virg. Georg.
• * 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.557.88

  Plato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.558

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.558.89

  Plato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.559

  Complures se seclere contaminarunt imperii cu∣piditate.
• * 1.559.90

  Cicer. Offic. l. 3.
• † 1.560

  Hos. 7.7
• * 1.561

  Diodat.
• † 1.562

  1 Kin. 15 25-34.
• * 1.563

  1 King. 16 8, 9, 10.
• † 1.564

  Psal. 9.16
• * 1.565

  2 King. 15 8, 9, 10.
• † 1.566

  v. 13, 14
• * 1.567

  v. 19, 20.
• † 1.568

  v. 23, 25
• * 1.569

  v. 27.
• † 1.570

  v. 30.
• * 1.571

  Psal. 82.1, 2.
• * 1.572

  Tolluntur in altum, Ut lapsu graviore ruant.
• † 1.573

  Psa. 7.14 —17
• * 1.574

  Judg. 16.9
• † 1.575

  Luk. 8.22
• * 1.576

  About four hun∣dred years.
• † 1.577

  Josh. 9.3 16, 17.
• * 1.578

  2 Sam. 21 1, 2
• † 1.579

  Jer. 34.13-22.
• * 1.580

  Am. 1.9, 10
• † 1.581

  2 Sam. 5.11 1 King. 5.1 and 9.13.
• * 1.582

  Chap. 17.12-21.
• † 1.583

  Exo. 20.7
• * 1.584

  A peje∣rando fit Vox pejor, quod per∣jurio nihil pejus.
• * 1.585

  Perjurii Poena divina Exitium, humana Dede∣cus.
• † 1.585.91

  Cic. l. 2. de Legibus.
• * 1.586

  See the Hungarian History.
• * 1.587

  —Dubiis victoria pennis. Inter u∣trumque volat.
• * 1.588

  Rev. 2.14
• * 1.589

  Xenoph.
• † 1.590

  Eccl. 11.2
• * 1.591

  Eccl. 12.14
• † 1.592

  Mal. 3.5
• * 1.593

  Zech. 5.1
• † 1.594

  Zech. 5.4
• * 1.595

  Hos. 4.1, 2, 3.
• † 1.596

  Lev. 26.25
• * 1.597

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.598

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.598.92

  2 Tim. 3.1-4.
• * 1.599

  Hos. 10.2 3, 4.
• * 1.600

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 †
• * 1.601

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.602

  Diodati.
• † 1.603

  Lam. 4.20
• * 1.604

  Engl. Annot.
• * 1.605

  Nullus Rex est nobis] id est, Non Reges no∣stri nobis; sed nos ipsi Regibus nostris impera∣mus, Leges ferimus, ex∣auctoramus, &c.
• † 1.605.93

  Jun. & Tremel.
• * 1.606

  ver. 7.
• † 1.607

  Diod. Ital
• * 1.608

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.609

  Diodat.
• * 1.610

  Omnes perjuri & foe∣difragi sunt, ac novae Conspirationes quotidie inter ipsos pullulant.
• † 1.610.94

  Jun. & Trem.
• * 1.611

  Vide Cal∣vinum in loc.
• † 1.612

  Diodati & Engl. Annot.
• * 1.613

  Psa. 37.7
• † 1.614

  Psa. 118.23
• * 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.615.95

  2 Tim. 3.2
• † 1.616

  2 Thes. 2 3, 4.
• * 1.617

  In Nomine Domini om∣ne Malum.
• * 1.618

  2 Thes. 2 7
• † 1.619

  Prov. 18.10
• * 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.620.96

  Plato de Rep. l. 2.
• † 1.621

  Eccl. 7.29
• * 1.622

  Mal. 3.15, 16.
• † 1.623

  Eccl. 8.14
• * 1.624

  Or, A∣saphs.
• † 1.625

  Psal. 73.1, 2, 3.
• * 1.626

  v. 3-12
• † 1.627

  v. 13, 14
• * 1.628

  Triumphos suos ut plu∣rimum agunt impii: & quum data opera Dei ul∣tionem provocent, impu∣ne videntur illudere dum illis parcit.
• * 1.629

  Gravis & noxia Ten∣tatio, ubi non modo ta∣cite cum Deo litigamus, quod res in ordinem non componat, sed etiam ha∣benas nobis laxamus ad peccandi audaciam, dum nobis videmur id impune facturi.
• † 1.629.97

  Calvin in Initium, Psal. 73.
• * 1.630

  Jer. 12.1-4.
• † 1.631

  Diod. in loc.
• * 1.632

  Engl. Annot. in loc.
• † 1.633

  Eccl. 8.9
• * 1.634

  Eccl. 8.8.
• † 1.635

  Eccl. 8.11
• * 1.636

  Psal. 73.16-20.
• † 1.637

  Job 12.6
• * 1.638

  Job 21.7 —20
• * 1.639

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 †
• * 1.640

  See the Marg.
• † 1.641

  Job 24.1
• * 1.642

  v. 2.
• † 1.643

  v. 4.
• * 1.644

  v. 7.
• † 1.645

  v. 12, 13
• * 1.646

  v. 22.
• † 1.647

  v. 23, 24
• * 1.648

  Trap in loc.
• * 1.649

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.650

  Plut. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.654

  Isa. 1.4, 8
• * 1.655

  Hos. 4.14
• † 1.656

  Margin.
• * 1.657

  v. 17.
• † 1.658

  Hos. 5.3, 4, 5.
• * 1.659

  2 Cor. 11 14
• † 1.660

  See 2 Tim. 3. v. 1. with v. 6
• * 1.661

  2 Tim. 3.13
• * 1.662

  Multi haeretici cum Pa∣ganis alios & alios Deos ipsi sibi finxerunt, alios & alios Deos sibi ipsi fece∣runt, & eos etiamsi non in Templis, tamen, quod est pejus, in suo corde posuerunt, & falsorum ri∣dendorumque simulacro∣rum Templa ipsi facti sunt.
• † 1.662.98

  Aug. in Enarrat, Psal. 80.
• * 1.663

  Mat. 24.23, 24, 25.
• * 1.664

  Psal. 1.4.
• † 1.665

  Eph. 4.14
• * 1.666

  1 Cor. 11 19
• † 1.667

  Margin.
• * 1.668

  2 Pet. 2.1, 2
• † 1.669

  2 Pet. 3.3
• * 1.670

  1 Tim. 4.1 2
• † 1.671

  2 Tim. 3.1, 2, 6, 7.
• * 1.672

  1 Joh. 2.18
• † 1.673

  Jude v. 17, 18, 19.
• † 1.674

  2 Tim. 3.1-5.
• * 1.675

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.675.99

  Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. super re a∣liqua in∣sistens ei{que} attento in∣haerens a∣nimo.
• * 1.676

  1 Tim. 6.3, 4, 5.
• * 1.677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.678

  2 Tim. 3.2, 3.
• * 1.679

  Illuminati.
• * 1.680

  Omnibus una Intentio Haereticis semper fuit, cap∣tare Gloriam de singula∣ritate scientiae.
• † 1.680.100

  Bern. in Cant. Ser. 65.
• * 1.681

  Epist. 168 ad Eunom.
• * 1.682

  Noctua mirum in mo∣dum illuminatur obscuri∣tate, luce caecatur. Istud Animal Haereticorum Fi∣gura est.
• † 1.682.101

  Ambr. Serm. 43.
• * 1.683

  Mat. 16.6, 12 Mark 8.15 Luk. 12.1.
• † 1.684

  Mat. 23.25 Luk. 11.39
• * 1.685

  Mat. 23.27, 28.
• † 1.686

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Coenum.
• * 1.687

  Aug. de Haeres. c. 6.
• * 1.688

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.689

  2 Pet. 2.20, 22.
• * 1.690

  Eph. 4.18, 19.
• † 1.691

  Isa. 65.2-5
• * 1.692

  Joh. 4.9
• † 1.693

  Joh. 4.22
• * 1.694

  Joh. 8.44.
• * 1.695

  In minutula Frustula.
• † 1.696

  Psal. 89.7 Mat. 18.20
• * 1.697

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.698

  2 Tim. 3 2, 3.
• † 1.699

  Phil. 2.3
• * 1.700

  Haeresis docta est men∣tiri, non Lingua tantum sed Vita: si Fidem in∣terrogas, nihil Christi∣anius; si Conversationem, nihil irreprehensibilius: & quae loquitur, Factis pro∣bat.
• * 1.700.102

  Bern. Ser. 65. in Cant.
• † 1.701

  Rev. 17.4
• * 1.702

  2 Cor. 11 14, 15.
• † 1.703

  Ps. 55.21
• * 1.704

  Rom. 16 17, 18.
• * 1.705

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Et per dulces Sermones & Benedictiones seducunt corda innocentium.

  Et per Blandiloquenti∣am & Assentationem corda hominum mi∣nime malorum sedu∣cunt.
• † 1.706

  Vet. In∣terp.
• * 1.707

  Beza.
• * 1.708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.709

  2 Pet. 2.3
• * 1.710

  Gal. 3.1.
• † 1.711

  Compare 2 Pet. 2.10, 11, 12. with Jude v. 8, 9, 10.
• * 1.712

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Non horrent Dignita∣tes convitiis incessere.
• * 1.713

  Beza.
• † 1.714

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.715

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Non ausus est ei im∣pingere notam maledi∣cti.
• * 1.716

  Beza.
• † 1.717

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.719

  Luk. 10.16
• * 1.720

  Mat. 9.34 and 12.24
• † 1.721

  Mat. 10.25. with 9.34.
• * 1.722

  Mat. 10.24, 25.
• † 1.723

  1 Cor. 4.1
• * 1.724

  Heretici, cum ipsam Divinae Scripturae Veri∣tatem, quae ubique disfusa Christi Ecclesia commen∣datur, criminari & ob∣scurare non possunt, ho∣mines, per quos praedica∣tur, adducunt in odium, de quibus & fingere quic∣quid in mentem venerit, possunt.
• * 1.724.103

  Aug. Ep. 137. ad Hipponen.
• † 1.725

  Jude, v. 11
• * 1.726

  ver. 13.
• † 1.727

  Jude, v. 14, 15, 16.
• * 1.728

  2 Tim. 3.8
• † 1.729

  Marg. Gr 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.730

  Diabolos Haereticos mo∣vet ut sub vocabulo Chri∣stiano, Doctrinae resiste∣rent Christianae.
• * 1.730.104

  Aug. de civitate Dei, l. 18. c. 51.
• † 1.731

  ch. 1. v. 6.
• * 1.732

  Ad nos saepe studio ma∣gis contradicendi, quam vera discendi veniunt, & clamosis vocibus perso∣nantes malunt sua im∣pudenter ingerere, quam nostra patienter audi••e.
• * 1.732.105

  Cyp. con∣tra Demet.
• † 1.733

  Heb. 12.3
• * 1.734

  Eos teneamus Inter∣fectores Prophetarum, quos contradictores inve∣nerimus Linguis Prophe∣tarum.
• * 1.734.106

  Aug. l. 2. contra. lit. Petil. c. 14.
• * 1.735

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.735.107

  2 Tim. 3.3
• * 1.736

  Phil. 3.2.
• † 1.737

  Act. 20.29
• * 1.738

  As Mat. 26.73.
• † 1.739

  1 Tim. 6.5
• * 1.740

  2 Pet. 2.3.
• † 1.741

  Col. 3.5.
• * 1.742

  1 Tim. 4.2
• † 1.743

  2 Pet. 2.14
• † 1.744

  Jude 11.
• * 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.745.108

  2 Tim. 3.2
• † 1.746

  Jude 8.
• * 1.747

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.747.109

  2 Tim. 3.3
• † 1.748

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 libidi∣nosum de∣not at apud Xenoph.
• * 1.749

  2 Pet. 2.10
• † 1.750

  Jude 4.
• * 1.751

  2 Pet. 2.14
• † 1.752

  So the Marg. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.753

  Jude v. 7.
• † 1.754

  Rev. 18.2
• † 1.755

  2 Pet. 2.17-22.
• * 1.756

  So Jude v. 13. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.757

  1 Pet. 2.13, 14.
• * 1.758

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• † 1.759

  Rom. 13.4, 5.
• * 1.760

  Act. 15.10
• † 1.761

  Quoad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu prout Conserva∣trix Princi∣plorum, unde oritur Obligatio.
• * 1.762

  Custos Rotularum
• † 1.763

  Rom. 13 3
• * 1.764

  Jud. 17.6. and 21.25.
• † 1.765

  Hos. 5.10
• * 1.766

  Vid. Dio. Sicul. de Egypt. Reg lib. 11.
• * 1.767

  Num consultum est Conscientiis & saluti pub∣licae, plures quam unam, in bene constituta Repub∣lica, admittere Religio∣nem?
• † 1.767.110

  D. Bald∣win. de Cas. Conse. l. 2. c. 6. cas. 3.
• * 1.768

  Idcirco apud omnes in confesso est, Magistra∣tum illum graviter pec∣care in DEUM & sub∣ditos, qui Religiones va∣rias, quas praecavere po∣tuisset, in Republica voluntarie admittit, re∣cipit, fovet, aut absque ulla necessitate retinet. Is enim nihil aliud facit, quam quod confusam Dei ignorantiam & O∣pinionem (quam Plato summam omnium rerum publica••um Pestem ap∣pellavit) introducit, si∣quidem omnis humanae Societatis Fundamentum convellit, qui Religioni est noxius.

  Qua propter Tholo∣sanus censuit, Magistra∣tum, si adventitias Re∣ligiones admiserit, tan∣quam Rei publicae ever∣sorem & clancularium Patriae Proditorem, pri∣vandum esse Authoritate & Dignitate gubernandi non tantum, sed & si Rex fuerit, Regno ac Ditionibus suis; quae in praedam & Possessionem eorum veniant qui eas illa lue liberaverint, id{que} per novam constitutionem Friderici Imperatoris fieri adserit.
• * 1.769

  Lib. 19. de Legibus.
• † 1.770

  Lib. 2. de Eunomia.
• * 1.771

  2 Chron. 36.14-20
• † 1.772

  That is (saith the Margin) continually & carefully
• * 1.773

  Luk. 10.16
• † 1.774

  Luk. 19.27
• * 1.775

  2 Sam. 10
• † 1.776

  Isa. 25.6
• * 1.777

  Mat. 22.4-7.
• † 1.778

  Marriage
• * 1.779

  See Mat. 21.33-14
• † 1.780

  2 Chro, 34.21.
• * 1.781

  Mat. 23.37, 38, 39.
• † 1.782

  Zec. 13.7
• * 1.783

  1 Sam. 11 1, 2
• † 1.784

  2 Thes. 3.1, 2
• * 1.785

  Marg. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.786

  Eze. 22.8
• * 1.787

  Ps. 74.10
• † 1.788

  Jer. 6.30
• † 1.789

  Heb. 10.29
• * 1.790

  Ps. 79.51
• † 1.791

  2 Tim. 3.6, 7
• * 1.792

  2 Pet. 2.2
• † 1.793

  Mat. 24.12
• * 1.794

  Rev. 2.4
• † 1.795

  Rev. 3.16
• * 1.796

  Jer. 8.5, 15
• † 1.797

  Rev. 3.15, 16.
• * 1.798

  Psal. 83.1-8.
• † 1.799

  2 Chr. 20
• * 1.800

  v. 24.
• † 1.801

  Mat. 24.28
• † 1.802

  Joseph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.803

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.804

  Bacon, in Essayes, c. 15
• * 1.805

  Nostine igitur, quod omne quod est; tam diu manere atqu•• subsistere, quam diu sit unum: sed interire atque dissolvi pa∣riter, quando unum esse desierit?
• * 1.805.111

  Bo••t. de Consol. l. 4
• * 1.806

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.806.112

  Arist. Polit.
• * 1.807

  Nulla, quamvis sit mi∣nima Natio, cito potest ab Adversariis deleri, nisi propriis simultatibus seip∣sam confecerit.
• * 1.807.113

  Veget. l. 3
• † 1.808

  ••acon, in Essayes, c. 15
• * 1.809

  D. Featly.
• † 1.810

  Mark 3.24, 25.
• * 1.811

  Nulla salus BELLO: PACEM te poscimus omnes.
• * 1.811.114

  Aen. 11.
• † 1.812

  Cuncta atque con∣tinua toti∣us generis Humani aut Pax fuit, aut Pactio. Flor. Hist. l. 4.
• * 1.813

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.814

  Luk. 2.14
• * 1.815

  Nomen PACIS dulce est, & ipsa res salutaris. PAX est tranquilla li∣bertas. Nam nec privatos focos, nec publicas Leges, nec Libertatis Jura chata habere potest, quem Dis∣cordia, quem caedes Civi∣um, quem Bellum civile delectat: eumque ex numero hominum ejici∣endum, ex finibus hu∣manae Naturae extermi∣nandum puto.
• † 1.815.115

  Cic. in Philip.
• * 1.816

  Neque enim Civitas in Seditione potest esse: bea∣ta, nec in Discordia Do∣minorum Dominus.
• * 1.816.116

  Cicer. l. 1 de fin. Bon. & Mal.
• † 1.817

  Plin. Nat. Hist. l. 11. c. 17.
• * 1.818

  Discordiarum fraterna∣rum horrendi even••us; fratres ipsos, stir••emque suam, domos, regna, fun∣da everterunt
• * 1.818.117

  Livy, dec. 1. l. 3.
• † 1.819

  2 Cor. 13 11
• * 1.820

  Per Discordias Civiles externi tollunt animos.
• * 1.820.118

  Livy, d. 1. l. 3.
• * 1.821

  Divide & Impera.
• † 1.822

  Luk. 23.12
• * 1.823

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.823.119

  Greg. Naz. Orat. 53. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.824

  1 Cor. 10 12
• * 1.825

  Judg. 8.11, 12.
• † 1.826

  Judg. 18 7
• * 1.827

  Judg. 18 9, 10.
• † 1.828

  Judg. 18 11, 27.
• * 1.829

  1 Thes. 5.3
• † 1.830

  So the Marg. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.831

  Amos 6.1, 2, 3.
• † 1.832

  Am. 1.12 —18
• * 1.833

  See Isa. 64.6, 7.
• † 1.834

  Psal. 28.5. Isa. 5.12.
• * 1.835

  Acts 7.52 54, 59.
• † 1.836

  Am. 5.10
• * 1.837

  Pro. 1.21
• † 1.838

  v. 11, 12, 13
• * 1.839

  Nam sub Tyranno dicere quod velis, peri∣culosum; quod nolis, miserum est. Plin. Ep. 14. l. 8.
• † 1.840

  Sub Ty∣ranno vo∣ces non sunt libe∣rae, multo minus in Tyrannum Drepan. Paneg. c. 2.
• * 1.841

  Isa. 29.20, 21.
• † 1.842

  v. 18, 19
• * 1.843

  v. 24.
• † 1.844

  Hos. 5.1, 2
• * 1.845

  Diod. Annot.
• † 1.846

  1 King. 22.24.
• * 1.847

  ver. 27.
• † 1.848

  Accusan∣di frequens & publica Rabies gravius to∣gatam ci∣vitatem confecit. Senec. l. 3. c. 26. de Benef.
• † 1.849

  See Jer. 37, 38, and 39. ch.
• * 1.850

  Jer. 37.11-15.
• † 1.851

  Jer. 38.1-6.
• * 1.852

  So the Marg. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.853

  2 Tim. 3.3
• * 1.854

  2 King. 9.5, 11.
• † 1.855

  Is. 59.15.
• * 1.856

  So the Marg. and Jun. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Praedae exponit; se sed secun∣dum R. Salom. Aberrans, vesanus, stultus ha∣betur.
• † 1.857

  Ezek. 33.26
• * 1.858

  v. 33.
• † 1.859

  Plutarch, in Vita Demosth.
• * 1.860

  Gal. 4.16
• † 1.861

  Eze. 33.9
• * 1.862

  Isa. 49.4.
• * 1.863

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 †
• * 1.864

  Opus, Metonym. Operis, Merces. Buxt.
• † 1.865

  Heb. 10.31
• * 1.866

  Ps. 79.5. Zeph. 1.18 and 3.8.
• † 1.867

  Psal. 2.12 Num. 11.33 Ps. 106.40
• * 1.868

  See Isa. 59.12-19
• † 1.869

  Mat. 6.22 23
• * 1.870

  2 Chron. 36.14, 15, &c.
• † 1.871

  See also, Psal. 106.38-42.
• * 1.872

  Lam. 2.2
• † 1.873

  Ezek. 8.6
• * 1.874

  Rev. 2.4, 5
• † 1.875

  Mark 12.9.
• * 1.876

  Isa. 3.25
• † 1.877

  Amos 8.4-12.
• * 1.878

  1 Sam. 4.21
• † 1.879

  Ezek. 9.3 and 10.4, 18, 19.
• * 1.880

  Joel 2.31
• † 1.881

  Mar. 8.24
• * 1.882

  Dan. 3.1, 21
• † 1.883

  2 Tim. 3.12
• * 1.884

  Gen. 46.34
• † 1.885

  Rev. 17.4, 5, 6.
• * 1.886

  Rev. 12.4
• † 1.887

  1 Sam. 4 10, 11.
• * 1.888

  Mat. 16.26
• † 1.889

  See Psal. 49.7, 8. with 1 Pet. 1.18, 19.
• * 1.890

  Psal. 119 158
• † 1.891

  Psal. 119 136
• * 1.892

  Luk. 19.41
• † 1.893

  Isa. 63.9
• * 1.894

  Gen. 13.10
• † 1.895

  2 Sam. 4.10
• * 1.896

  2 Sam. 24 15
• † 1.897

  2 Hing. 25. and 2 Chro. 36.14—ult.
• * 1.898

  1 Cor. 10 6, 11.
• † 1.899

  Gen. 6.4.
• * 1.900

  Lam. 3.22
• † 1.901

  2 King. 22.19, 20.
• * 1.902

  Jon. ch. 3
• † 1.903

  Joel 2.12-19.
• * 1.904

  1 Thes. 5.3
• † 1.905

  Mat. 24.38, 39.
• * 1.906

  See Am. chap. 6.
• † 1.907

  Gen. 6.3
• * 1.908

  Am. 4.12
• † 1.909

  Psal. 6.8
• * 1.910

  Isa. 66.10
• * 1.911

  Jer. 13.15, 16, 17.
• * 1.912

  See Ezek. 9.4-7.
• † 1.913

  2 Pet. 2.7, 8.
• * 1.914

  Gen. 6.9.
• † 1.915

  Job. 1.1
• * 1.916

  Jam. 5.11
• † 1.917

  Isa. 59.15. See the Margin.
• * 1.918

  Ne dicas priora Tem∣pora meliora fuere quam nunc sunt; Virtutes fa∣ciunt Dies bonos, Vitia malos.
• * 1.918.120

  Hier. in Eccl. c. 41.
• * 1.919

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.919.121

  Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.920

  Mal. 3.13-17
• † 1.921

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. qui Coelum spectar. A∣then. l. 7. & Plin. l. 32. c. 7.
• * 1.922

  Ezek. 22.30
• † 1.923

  Psal. 106.23
• * 1.924

  Jam. 1.27
• † 1.925

  Mat. 24.12
• * 1.926

  2 Pet. 3.17, 18.
• † 1.927

  Ps. 39.1, 2
• * 1.928

  Psal. 39.9
• † 1.929

  2 Chr. 19 2
• * 1.930

  Prov. 24 21, 22.
• † 1.931

  Rev. 18.4
• * 1.932

  Esay 8.11, 12.
• * 1.933

  Mar. 8.36
• † 1.934

  Heb. 10.24
• * 1.935

  1 Tim. 3.15
• † 1.936

  Heb. 12.22
• * 1.937

  Psal. 41.2
• † 1.938

  Mal. 3.16
• * 1.939

  Eph. 5.15, 16.
• * 1.940

  Phil. 2.15
• † 1.941

  Job. 4.19
• * 1.942

  2 Chron. 32.7, 8.
• † 1.943

  Rom. 8.31
• * 1.944

  Rev. 21.8
• † 1.945

  Ps. 118.6
• * 1.946

  Ps. 56.11
• † 1.947

  Psal. 118 8, 9.
• * 1.948

  Rom. 13.3, 4.
• † 1.949

  Ezra 7.25, 26, 27.
• * 1.950

  Pro. 21.7
• * 1.951

  Malum qui, cum potest, non prohibet, facit.
• † 1.952

  Am. 5.24
• † 1.953

  Ps. 31.15
• * 1.954

  Jer. 7.9, 10
• † 1.955

  Jer. 7.15 16
• * 1.956

  Exod. 32.9, 10. with Deut. 9.13 14
• † 1.957

  Exod. 32 11, 12.
• * 1.958

  ver. 14.
• † 1.959

  Deut. 9.18, 19,
• * 1.960

  Psal. 106 23
• † 1.961

  Ezek. 22 30
• * 1.962

  Gen. 18.23. ult.
• † 1.963

  Esay 62.6, 7
• * 1.964

  Psal. 85.4 ult.
• * 1.965

  Psal. 18.2
• † 1.966

  Ps. 27.1
• * 1.967

  v. 2.
• † 1.968

  v. 3.
• * 1.969

  v. 5.
• † 1.970

  Psal. 32.7
• * 1.971

  Psal. 9.9.
• † 1.972

  Psal. 46.1, 2, 3.
• * 1.973

  Ps. 84.11
• † 1.974

  Isa. 49.2.
• * 1.975

  Mal. 3.17
• † 1.976

  Deut. 32 10
• * 1.977

  Zec. 2.8.
• † 1.978

  Isa. 26.20, 21.
• * 1.979

  Prov. 18.10
• † 1.980

  Pro. 22.3
• † 1.981

  Psal. 27.1
• * 1.982

  Psal. 28.7
• † 1.983

  Mar. 16.16
• † 1.984

  Eph. 3.17
• * 1.985

  Col. 3.3.
• † 1.986

  Joh. 4.19
• † 1.987

  2 Cor. 3.18
• * 1.988

  Echini.
• * 1.989

  Croceae Deliciae divitis Maris.
• * 1.990

  Mundi Divitiae, Deliciae Christi.
• † 1.991

  Eph. 4.14
• * 1.992

  Luk. 6.48
• † 1.993

  Isa. 8.13 14
• * 1.994

  1 Pet. 3.15
• † 1.995

  Psal. 37.39, 40.
• * 1.996

  Pro. 30.5.
• † 1.997

  Ps. 18.30
• * 1.998

  Psal. 71.3
• † 1.999

  Ps. 125.1
• * 1.1000

  Nah. 1.7
• * 1.1001

  Psal. 27.4
• † 1.1002

  v. 5.
• * 1.1003

  Psal. 3.3
• † 1.1004

  Ps. 84.10
• * 1.1005

  v. 11.
• † 1.1006

  Psal. 91.1
• * 1.1007

  Isa. 40.31
• † 1.1008

  Mat. 6.6
• * 1.1009

  Gen. 24..63. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1010

  Psal. 4.4
• * 1.1011

  Psal. 119 136
• † 1.1012

  Psal. 119 139
• † 1.1013

  Col. 3.1, 2, 3, 4.
• * 1.1014

  Ps. 120.5
• † 1.1015

  Ps. 42.1, 2
• * 1.1016

  1 Pet. 1.4
• † 1.1017

  Rom. 11.29
• * 1.1018

  Joh. 20.28
• † 1.1019

  Psal. 144 15
• * 1.1020

  Ps. 73.25.
• † 1.1021

  Jer. 30, 2••
• * 1.1022

  Gen. 15.1.
• † 1.1023

  2 Cor. 9 15.
• * 1.1024

  Col. 1.19.
• † 1.1025

  Joh. 4.10
• * 1.1026

  Joh. 17.24
• † 1.1027

  Rev. 3.17, 18.
• * 1.1028

  Mat. 5.3.
• † 1.1029

  Eph. 3.8
• * 1.1030

  Joh. 6.44
• † 1.1031

  Mat. 1.21
• * 1.1032

  Mat. 11.29, 30.
• † 1.1033

  Luk. 9.23
• * 1.1034

  Phil. 4.8.
• † 1.1035

  1 Pet. 2.7
• * 1.1036

  Joh. 3.16.
• † 1.1037

  Eze. 36 ••1
• * 1.1038

  Job 42.6
• † 1.1039

  Eze. 36.26
• † 1.1040

  Zac. 12.10
• † 1.1041

  Luk. 2.10
• * 1.1042

  Joh. 1.18.
• † 1.1043

  Phil. 2.8.
• * 1.1044

  Joh. 19 34.
• † 1.1045

  1 Tim. 1.15
• * 1.1046

  Isa. 64.6.
• † 1.1047

  Job. 13.15
• * 1.1048

  Mal. 3.17
• † 1.1049

  Isa. 63.1
• * 1.1050

  1 Pet. 1.5.
• † 1.1051

  Eph. 1.12, 13, 14.
• † 1.1052

  Rom. 7.19
• * 1.1053

  v. 21.
• † 1.1054

  Mat. 6.6.
• * 1.1055

  Ps. 142.2
• † 1.1056

  Psal. 30.6
• * 1.1057

  2 Tim. 1.14
• † 1.1058

  Zec. 12.10
• * 1.1059

  Rom. 8.14, 15.
• † 1.1060

  Rom. 8.17
• * 1.1061

  Rom. 5.2
• † 1.1062

  Rom. 5.5
• * 1.1063

  Psal. 36.9
• † 1.1064

  Ps. 16.11
• * 1.1065

  1 Joh. 3.9
• † 1.1066

  Luk. 12.32
• * 1.1067

  Isa. 33.17
• † 1.1068

  Exo. 3.17 Flumina jam Lactis, jam Flu∣mina Ne∣ctaris ibant Ovid. Aetas Aure••.
• * 1.1069

  Psal. 55.6
• † 1.1070

  Isa. 33.20, 21.
• * 1.1071

  Isa. 26.1
• † 1.1072

  Rev. 21.21
• * 1.1073

  Rev. 21.23
• † 1.1074

  Isa. 24.23
• * 1.1075

  Psal. 87.3
• * 1.1076

  Incomparabiliter clara est Civitas aeterna, ubi Victoria, ubi Veritas, ubi Dignitas, ubi Sancti∣tas, ubi Vita, ubi Aeter∣nitas.
• † 1.1076.122

  Aug. de Vita aeter∣na.
• * 1.1077

  Psal. 48.2
• † 1.1078

  Isa. 35.10
• * 1.1079

  Psa. 68.13
• * 1.1080

  Induci in Nubes, pe∣netrare in plenitudinem Luminis, irrumpere cla∣ritatis Abyssos, & lucem habitare inaccessibilem, nec temporis est hujus nec corporis *.
• † 1.1081

  Bern. sup. Cant. Ser. 38.
• * 1.1082

  2 Cor. 5.1
• † 1.1083

  1 Cor. 15 43
• * 1.1084

  Heb. 6.6
• † 1.1085

  Is. 33.17
• * 1.1086

  Ps. 110.1 Heb. 1.13.
• † 1.1087

  Heb. 4.9.
• * 1.1088

  Isa. 61.3
• * 1.1089

  Rom. 8.28
• * 1.1090

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.1090.123

  Basil. in Psal. 33.
• * 1.1091

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1092

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1093

  Heb. 4.9
• † 1.1094

  Heb. 12.14
• * 1.1095

  2 Cor. 7.1
• † 1.1096

  Col. 1.12
• * 1.1097

  2 Tim. 4.8
• † 1.1098

  2 Pet. 3.12
• * 1.1099

  2 Pet. 3.11
• † 1.1100

  Tit. 2.11, 12, 13.
• * 1.1101

  1 Thes. 5.22, 23.
• † 1.1102

  Jude 24, 25