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Plain Dealing, OR THE CAƲSE and CƲRE OF THE Preſent Evils of the Times.

Wherein you have ſet forth,

  • 1 The dreadfull deſcenſion of the Devill.
  • 2 His direfull Wrath.
  • 3 The woful Woe to the wicked world.
  • 4 The Myſtery of all.
  • 5 The Hiſtory and Computation of Times de­volving all upon this Age, and downward.
  • 6 The Art of reſiſting Temptations, in this houre of Temptation.

In a Sermon before John Kendrick Lord Mayor of London, upon the Lords Day after the Great Eclipſe (as the Aſtrologers would have had it.) Upon occaſion whereof, ſomething was ſpoken touching Aſtrology.


London, Printed for R. I. and are to be ſold by Anthony Williamſon at the Queens Arms in Pauls-Church-yard, near the Weſt-end 1652.

To the Right Honourable JOHN KENDRICK, Lord Mayor of London, and the Right Worſhipful the Aldermen, Recor­der, and Sheriffes thereof.

Right Honourable, and highly reſpected.

THis Peece is yours by a double right, I As Agents occaſioning the diſcourſe; 2 As Patients, Co-ſuffering in the cauſe. If I have not pleaſed all men, I have eſcaped a**Luke 6.26. Woe unto you when all men ſpeak wel of you for ſo did their fa­thers to the falſe Prophets. Woe. If truth hath offended any, it is their woe, they are not ſons of truth. It is my Idiom and Ge­nius to be down-right, and in the publick place to feare no man on earth. If I have thereby the fewer Patrons, yet have I the more peace. The world may ſay, I am therein leſſe a Politician, but the Word**Jer. 9.3. Valiant for the truth. ſaith I am leſſe a Coward, and the more a Chriſtian. The preſent tempers of men (I confeſſe) can hardly beare free­dome of** ven••eſt ut nec vitia pati poſſumus nec remedit Liv. ſpeech. And I am juſtly quits with them, for I cannot beare with their ſinnes. For it is my RIGHT, if Eng­land be a Free-Commonwealth, for me a publike member thereof, freely to ſpeak againſt the Common-evils, in behalfe of the Common-good: There is need enough. For, being an age of Warre, we would learne one poſture, AS YEE WERE. I know of no ſinnes in the old Edition of the Kingdome, but are in the New, of the Commonwealth, and**Before men ſin­ned by frailty in practiſe, Now by impiety of principles. The fooliſh Virgins had no oyle in their veſſels, that is, they had loſt their prin­ciples. bolder; with this Addition (to make us grow old in vice) a confuſed decrying of Legalities, that ſhould binde us, Magi­ſtracies that ſhould force us, and Mini­ſtryes that ſhould perſwade us to be better. I confeſſe there may be emendations in all, but their indiſtinctneſſe of ſpeech, and their reproaching the whole, make mee feare they aime not ſo well. And when all the fence is downe, then the Common­weale may ſoone become a Common of all confuſion. They are ſicke of any thing that hinders them from turning any thing, onely of their owne faults they are not ſicke. They pretend humility to make others low but it is that they might ſeem great; And plead, it is againſt their con­ſciences to pay duties to whom due, but it is, that they might be rich for nothing, whiles their Preſervers become poor for their labours.

But you, Noble Senatours, of this good­ly famous City, notwithſtanding theſe diſ­couragements, whiles ye are in being, up and be doing what is your duty to doe. Act within your ſpheres to the utmoſt**Sinatura, multò ma­gis gratia agit ad ex­tremum vi­rium. of your power, for God and the common good, ſo you ſhall have your ſhare. And at the worſt, it ſhall be more honor & comfort to you to periſh by doing your duties, then to periſh for the neglect of them. Hold your own right, whiles yours, and look to the maintenance of the Miniſters, your friends, in this City, who may plead with God and men for you (for that ſhould ſeem is left to you, while others take care of the Country.) Part with what you will of your owne, and let your Miniſters be impoveriſhed from their places, and from you: yee ſhall have never the more thankes, from them that love to keepe it in their owne pockets. They will ſtill, ſuppoſe gaine to be godlineſſe**Tim 6.5 Perverſe diſputings of men of corrupt mindes, and deſti­tute of the truth, ſup­poſing that gaine, is godli­neſſe. and to be their piety in that way, to ſave their profit, till they be really taught that modeſty, not to runne before the Supream Authority; and that prudence, not to ſhift off an old garment, till a new one be provided.

But ſeeing they would ſeem to be ſo conſcientions, let them give me leave to put one caſe of Conſcience to them, Whether the Maintenance of Magiſtracy and Mi­niſtry be any private mans owne, by the Lawes of God, or man? If not, whether they can be in any ſhew, juſt and righteous dealing men, that withhold it as their own? Surely it is no more their own, then the common ayre and water is their own. For nor they, nor their fore-fathers ever bough it, or their Predeceſſors ſold it. God from the beginning ſetled Tribute to the Magiſtrate; and in the New Teſta­ment, paid and commanded to be paid by Chriſt himſelfe. And the Apoſtle Rom. 13.6. gives a reaſon. And the Tenth was called Gods owne, to maintain the Table of the Lord,**That is publicke charges for publick worſhip, and neceſ­ſaries about it. the Table of the Miniſter, and the Table of the poore. Therefore were the Deacons choſen to looke to thoſe Tables (in the plurall) Act. 6.2, 3. Theſe of Tribute and Tenth have beene ſeconded with poſitive humane Lawes in all ages. And the Civil Law ſaith, (that the Advowſion of a Miniſters Maintenance, is in Nu­bibus, to expreſſe it is not any private mans right to with-hold it. And ſemel dicatum Deo non eſt ad humanos uſus transferendum. So that in all bargaines of ſale, or purchaſe of Lands, there was but about eight parts, or eight and halfe really bought and ſold, the reſt being exempted, as not ſaleable, but muſt be paid to the uſes aforeſaid, whoſoever poſ­ſeſſeth the eſtate.

I plead not for Tithes to the Miniſter, much leſſe for Tithes in kinde, that great inconvenience in a State. But I ſay, and all godly men that are learned men indeed, doe know, that I aſſert the grand, divine equitable Truth, that the Tenth is due to God, for the Tables a­foreſaid. It were better if men were ſo good, to maintaine Miniſters by volun­tary conſcientious contributions. But whiles the Corinthians neglect Paul in that way, he preſſeth upon them the Divine Law, as ſtill a Goſpel equity, 1 Cor. 9. And for us (that I may not ſeem impertinent) the Generality is divided into two parts. The one, make it a peece of conſcience to pay nothing to the Mi­niſter. The other, will rather give money they may have no Miniſter. Inſtances there are at hand, and at hand, plaine enough, and neare enough.

Therefore if it be uſeful for a State (to ſpeak in the loweſt key) that the Goſpel be preached, whereby men may be preached into their duties in that ſtate, that it be not ſwallowed of Barbariſme, then its Equity a State-maintenance ſhould bee ſetled for that end, which may not depend upon the humours of uncertaine men: Till that be, the people either make the Mi­niſter nothing, annihilating him out of his duty; or makes him all things they would have him to be; muzzeled, that he de­clare not the whole truth; or a flatterer in doctrine; or a prophaner of the Seales, proſtituting them to men of a lewd life

And there is the ſame reaſon in the o­ther predicament of power. In making Magiſtracy not onely a heavy labour, a continual watching, a weighty truſt, an object of many affronts, and the ha­zard of many damages and dangers; but beſides all, a vaſt charge (impar ho­mini, impari oneri) too much for that man; Yee cauſe the goodly fruitful Vines and Olive trees, (men of parts and piety) neceſsitatedly to refuſe the office, or purchaſe that the office refuſe them, and the Bramble to take it, a ſpreading thriving buſh, but a Bramble. He is Briareus, hee hath hands, power enough, but he is not Argus, he hath not eyes enough, or not good enough. And therefore in this alſo, is as equall an Equity, that there ſhould be a State-pay for a State ſervice. If ſo, in the higher Region, of Lord-Keeper, Lord chiefe Juſtices, &c. and in the lower, of Captaines, Lieutenants, and Serjeants then in the median of Cities, and Corporations. So you ſhall make good men great, and may expect great good to be done by them.

But I feare, by this time I weary you. Pardon me; it is my uſe to make my Epiſtles of things uſefull, not of complements, which former I beleeve are more acceptable to you that are men of buſineſſe, and rea­alities. However, I may ſooner weary my ſelfe, and the obſequious Reader, then wean this age from their own wayes. Therefore I ſhall cloſe with a requeſt to our God, The Lord, that is the All-wiſe, All-powerful, and All-merciful Governour of all things, in-courage, direct, and protect you, and your friends, his faithful Miniſters, is the prayer

of your faithful Servant in the Lord Chriſt, Nath. Homes.

THE Cauſe and Cure of the preſent Evils of the Times.

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

Ut Medicina corporalis duae ſunt partes, quarum prior a git de morbis, alterz verò de reme­diis; ita admo­dum conveni­ens mihi vide­tur, ſpiritualem etiam Medicinā partiri in Do­ctrinam de ſpi­ritualibus ho­minis morbis, & doctrinam de ſpiritualium morborum remediis, & ſicut prior pars Medicinae corporalis vocatur〈…〉〈 in non-Latin alphabet 〉, poſterior〈…〉〈 in non-Latin alphabet 〉, ita Theologiae quoque, &c. Keckerm. Syſt. Theol. l. 2. c. 1.THE juſt parts of a Phy­ſician, whether Corporall or Spirituall, are, Diſeaſe-diſcovering, and Diſeaſe­curing. Having in other Treatiſes limbned forth the particular evils2 of times, and the diſtinct times of thoſe evils, I could not but in juſtice thinke it ſuitable and ſeaſonable to lay forth their generall Cauſe, and Cure.

The 12. of Rev. v. 12. holds forth, that the woe to the world, in the age, with which this place doth ſynchroniſe, is from a parti­cular ſpeciall permiſsion, if not a Commiſsion the Devill hath from above, to act among the Terrae filios, the ſonnes of the world below: Woe to the inhabitants of the Earth, and of the Sea, for the Devill is come downe unto you, having great wrath, becauſe he knoweth that he hath but a ſhort time. It's not expreſs what this we is here; But it is enough to ſay, the Devill is come downe in3 great wrath. A Devill permitted, will play the Devill to the utmoſt he can, to make men ſinne, and ſo to bring them to ruine.

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

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

2 That puniotorily and com­pulſively by the Lords juſtice, they were put into chaines of darkneſſe, not of utter reſtraint. For by per­miſſion the Devill was a lyar and murtherer from the beginning, Joh. 8.44. ſpoken in alluſion to his acting upon Eve, and Cain. And ever ſince he goes about, more or leſſe, like a roaring Lion, ſeeking whom he may devoure, 1 Pet. 5.8. But there are ſome ſpeciall lettings looſe of Satan (in oppoſition, no doubt to ſome more reſtraint with5 which God ſometimes narrowlier limits him) as to try a righteous Job; to ſeduce a wicked obſtinate Ahab; and to deceive the Nations, Gog and Magog into a battell to their owne ruine, Rev. 16.13, 14. &c. Rev. 20.7, 8. Juſt ſo in this 12. of Rev. v. 12. is ſignified ſome more particular permiſſion, miſ­ſion, and commiſsion granted by Divine juſtice to the Devill, to aſſault the inhabitants of the Earth and Sea.

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

And why NOW hath the Devill GREAT WRATH, ſeeing he was6 never leſſe angry, then as a Devil, nor mildlier wroth, then with the ſinning againſt the Holy Ghoſt, which is the proper ſinne of the Devil; but to ſignifie that now having more liberty to worke, he would more wreake his wrath, and effect his fury to cauſe evill doubly, in this ſhort time remaining, ere he be cut ſhort!

Which, with a ſmooth cur­rent carries us into a ſecond ſearch, viz. when this NOW is; to what time after Johns time (for this is a branch of future things, Rev. 4.1. ) it doth relate. The Devill was alwayes ſince he was firſt outed out of Heaven, a Devill, and alwayes angry and wroth, ſince he was a Devill; and ſince both, alwayes abroad in the world, more or leſſe, to vent his wrath, as we have heard. But now he is come downe, and he hath7 great wrath becauſe he hath but a ſhort time; His time was not al­wayes ſhort. In Chriſts time, and after that, when there ſhould pre­cede, as Prognoſticks of his next coming, That many ſhould come in his name, ſaying they are Chriſt, deceiving many, That there ſhould be Warres, and rumors of Warres; yet though all thoſe things come to paſſe, the END IS NOT YET, Matth. 24.3, 4, 5, 6. And the riſing of Nation againſt Nation, and Kingdome againſt Kingdome; toge­ther with famines, peſtilences, and earth-quakes in divers places, all thoſe things are but the BEGIN­NING of ſorrow, verſ. 7, 8. And in Pauls time, it is averred by him, that the day of Chriſt was not then at hand, though ſome would ſhake them in their mindes ſo to thinke, partly by a pretended Spirit of Propheſie, partly by a8 Traditional Word, and partly by fictitious Epiſtles under the name of ſome Apoſtle, 2 Theſſ. 2.2, 3. The Church univerſal­ly, and ſepa­rately conſide­red as an Idea, is a Mother, but conſidered in relation to the ſeverall per­ſons begotten in her, ſhe hath an Off-ſpring, with which ſhe is ſaid to travell, and bring forth to God, Ezek 16. to v. 21. and Chap. 23. v. 4. Eſa. 54. Hoſ. 2. v. 4, 5. The Allegory therefore in this part is not to be wreſted, to ſeparate the mo­ther from her off-ſpring, which yet otherwiſe may grow toge­ther into one and the ſame Church. Kimchi on Hoſ. 2. v. 2, 3. Theſe〈…〉〈 in non-Latin alphabet 〉pangs of Travell are ſore perſecution. Eſa. 66.7. Chald on the place. Jer. 30 6, 7. Matth 24.8, 9. Mar. 13.8. The ſeven headed, ten horned Dragon, is the Roman heathen Empire, bu••d on ſeven hils, ruled by ſeven ſorts of Governments over ten Kingdomes, which ſhould ariſe in the time of the laſt head, to which they grew, as the Angel interprets it, Rev. 17. The Man-childe is Myſticall Chriſt, that is Chriſt formed in his Members; the Sonne, not of Mary, but of the Church, Gal. 9.19. So that this is not Chriſt verily, but as ſuitable to typicall expreſſions, Chriſt Analo­gically, who was to rule the Na­tions with an iron Scepter; That is, autho­rity being ob­tained by the ſword of war over them, that are not Citi­zens but ene­mies, Pſal. 2.9. out of which, that in Rev. 19. v. 15. compare carefully Rev. 2.16. The-catching up the childe unto God, and to his Throne, by the figure Ev〈…〉〈 in non-Latin alphabet 〉intend, That the childe was catched up into the Throne of God; that is, up to the Roman Empire, where he ſhould rule the Nations with Authority. This interpre­tation is plaine by Rom. 13.1. Pſal. 82. v. 1. and v. 6. even as they are ſaid to ſit in Moſes chaire, who teach the Doctrine of Moſes, ſo are they ſaid to be in the Throne of God, who are his Vicegerents in Rule upon earth. So that when it is ſaid, the childe of the Apoſtolicke Church was caught up to God, or re­ceived up into the Throne of God, it is all one as to be lifted up to that Excellency, as HE may ſit, as it were with God, which I ſay is meant of Regall advancement. And this was then ful­filled, when as Chriſtians bare the ſway under Conſtantine the Great, and his ſucceſſors, the Dragon of Roman Heatheniſh Em­perialty being throwne downe. That the Womna in travell with her childe were ſafe, and eſcaped the Dragons lying in wait, it was by the helpe and ſuc­cour of Micha­el, who ſought, conquered, and caſt downe the Dragon from Heaven into the earth, whereby the Womans Son was not onely ſafe, but was lifted up to that Throne, and ſhe her ſelfe departed into the wilderneſſe. This Michael was not, I ſuppoſe, Chriſt himſelfe, but (as in Dan. Chap. 10. v. 13.) the chiefeſt of the chiefe Princes or ſeven Angels, who is ſaid, (Dan 12.1. ) to ſtand for the children of God, according to the office of Angels, Heb. 1.14. But Michael fought not alone, but tooke with him partly the Martyrs, overcoming Heatheniſme, and advancing Chriſtianity above it by couragious ſuffering, as is plaine in v. 11. partly the Profeſſors and Confeſſors of Chriſtianity, either convincing their perſecutors, or adhering to Chriſtian Conſtantius the Emperor (father of Constantine the great) in whoſe Court they were cheriſhed and animated in their Pro­feſſion, and thereby prepared in their ſpirits to joyne with Conſtantine the Great his ſonne (anon ſucceding Conſtantius deceaſing) and to fight down the wicked Colleague-Emperors, though the Devils ſtood with thoſe Tyrants as much, as they could. For the Dragon and his Angels were the Devill, and the Roman Ty­rants, and their Miniſters which wor­ſhipped them, who were caſt out, when they were throwne downe from the top of their Divinity (the Romans admiring their Diabolical worſhip, adoring and wor­ſhipping the Devill inſtead of worſhipping of God) and pro­ſtrate to the very bottome of execration and contempt. Para­lell to Exod, 12.12. Num. 33.4. where God executed judgement up­on the gods of the Egyptians. So here the Devill the Dragon, and his Angels that deceived the whole world, that is, perſwaded them to Idolatty, and hitherto poſſeſſed the Roman Empire, were caſt out into the earth. For which a ſong of praiſe verſ. 10, 11. But woe to the earth and the ſea, for now in ſpeciall the Devill is reſident with the inhabitants thereof, and with great wrath, verſ. 12.13. For the Roman Eagle (being the Enſigne of that Empire) with his two great Wings, his two Cealars of that Empire, parted into the Eaſt and Weſt, carrying the Woman into her eremitical middle condition in the wilderneſſe (like that of the Iſraelites wandring in the wilderneſſe from their departure out of Egypt into Canean, ſafe indeed from the fury of that red Dragon, as of Pharaoh, but not yet come to that glory, as it were, the poſſeſſion of Canaan, and ſo in a better ſtate then the ſervitude of that Ethnicke Roman Tyranny, like that of Egypt; having now by the leave of Chriſtian Princes, liberty to worſhip Chriſt freely, as the Iſraelites had in the wilderneſſe; but no leſſe unhappy by manifold Apoſtaſies, then Iſrael in the wilderneſſe by the Calfe: Baal-peor, Korah, Balaam, in their two and forty man­ſions (Num. 33) anſwering to two and forty mouths here) I ſay the two Wings of the Eagle carrying the Woman into the wilderneſſe, The Dragon or Serpent caſt out of his mouth water, as a floud, to carry her away, verſ. 14, 15. that is, wicked opinions and blaſphemies, as Arianiſme, which had almoſt drowned the Chriſtian Church; For this Expoſition of water out of the mouth, ſee Prov. 18.4. Pſal. 78.2. Matth. 13.35. Prov. 15.28. And the Eccleſ. Hſt. of the time here meant. Med. & Alii. The truth is, that we are diſtinctly brought downe by the ſynopſis and ſurvey of things in this 12. Chap. of Revelat. to the ſpeciall time of Satans coming downe, of his great Wrath, and of the Woe thereby. The Woman, verſ. 1. is myſtically the Chriſtian Church. The Sonne or Man-childe, verſ. 5. is Myſticall Chriſt, formed in the ſucceſſion of his particular mem­bers9 meet to rule in his ſtead, or as his Deputies, the earth with a rod of iron, being caught up to God, and to his Throne, that is as (Magiſtrati­call) Gods, into the Throne of Gods power, deputed unto Magi­ſtrates, inſtead of Heathen and Antichriſtian Emperours, Kings, and Princes. The Womans Tra­vell for this, with great paine to be delivered, for that end, verſ. 2. was in the times of the ten perſecutions,10 at which time the great red Dra­gon, Pharaoh the ſecond (as the Prophet calls the firſt Pharach, for his perſecuting the children of Iſrael) I ſay, Pharach the ſecond, the bloody perſecuting Empire of Rome, ſought to devoure that birth of that Woman for the ſpace of the ten Perſecutions, which continued, for above three hun­dred yeares after Chriſt. Her flying into the wilderneſſe, verſ. 6.11 after that ſhe had brought forth her ſaid Sonne, and nurſed him up, and educated him to the time of ripe age, that he was catcht up into that Throne of God, ſignifies a middle ſtate of the Church, viz. that as the Church was not yet ſettled in12 the Canon of the Great reſtauration (yet to come) ſo neither was it in an Egypt of Heathen Romiſh ſavage perſecution, for the ſpace of one thouſand two hundred and ſixty yeares.

Theſe one thouſand two hun­dred and ſixty yeares may bee computed ſeverall wayes accor­ding to ſeverall riſes, yet ſtill pe­rioding with ſome notable event, preparing for the great revoluti­on (as inſtances have beene given in other Treatiſes, and more might be laid to the heape, ſince the ſubduing of Scotland, and Ire­land, and the Atchievements in France, An. Dom. 1651. which13 differs but a day, as Chronolo­gers ſpeake from 1650) but the Grant Account here muſt be,**Anno poſt Chriſtum 410. Roma vietrix & Domina orbis, ab Alarico Gothorum rege capta & direp­ta (Socrat. l. 7. c. 10.) A quo tempore au­thoritate ejus plurimum im­minutâ, ipſa expoſita eſt pari deinceps praedae, atque direptioni, Van­dalis, Herulis, Longobardis, aliiſque Ger­maniae Genti­bus, quae in Italia, Gallia, Hiſpania, & Britannia excitarunt diverſa regna. Ab hac imperii Romani inclinatione, ſublaio jam e medio〈…〉〈 in non-Latin alphabet 〉, Paulus Apoſtolus 2 Theſſ. 2. oidiendum eſſe innuit tempas filii perditionis, Recte. ergo híc initium figitur 42. Menſium Angelicorum regnì Beſtiae Septicipitis (Apocal. 13.) & decemcornis, poreſtatem maguam a Draco ne mutuantis, & horri­biles contra Deum blaſphemias eructantis, hoc eſt papatus Romani, &c. Eli Reuſ Leorin, Iſagog Hiſto de Inſant Autich. Ad An. 410. as ſome great learned men com­pute, from the time that the ſeven-headed, ten-horned Beaſt (Rev. 13.1, 2.3, 4, 5.) inſinuated himſelfe into that Throne of God afore mentioned ſitting there as God (2 Theſſ. 2.4. ) ſhewing himſelfe that he is God. There ſitting in that aforeſaid Throne, as pre­tendedly aſſuming to himſelfe that Sonſhip (above named) but indeed an Hermaphroditian Baſtard; I meane a Mungrill compound of Imperial and Papal power, baſely14 begotten by Arrogancy and Hy­pocriſie upon the ſuperſtitious ſlaviſh multitude, when the true father was bed-ridden; I meane the Roman Emperialty was excee­ding low, which was about an hundred yeares after that True­borne Man-childe (ſpoken of afore) was firſt caught up into the ſaid Throne of God. For about three hundred and twelve, Conſtantine the Great ſate on one part of that Throne, after that on the whole, and after him his ſucceſſors (pro­feſſing Chriſtianity) in great ſplendor, till about foure hundred and ten. At which time the Ro­man Emperialty being firſt brought very low by the Alaricus King of the Gothes, and by and by lower by the Vandals, &c. the Papal power began to endeavour to ſit in that Throne; for tis ex­preſſe, Rev. 13.5. that to the15 Seven-headed, Ten-horned Beaſt, was given power to continue or doe, two and forty months, which two and forty months ſolarie, are all one with one thouſand two hundred and ſixty dayes, which is the time of the Womans being in the wilderneſſe.

Now after the Woman was in the wilderneſſe, the Dragons wrath extended thitherto, and when hee could not prevaile by Warre (verf. 6, and 7.) He caſt out of his mouth water, as a floud after her, that he might cauſe her to be carried away of the floud, (verf. 14. and 15.) That is, the waters of corrupt words, opinions, and blaſphemies, as formerly in Arianiſme, &c. moſt filthily corrupting mens manners, and pudling their converſation, ſo now in Socinianiſme, &c. Which ſtate of things in the wilderneſſe two and forty months, or one thou­ſand16 two hundred and ſixty dayes (i.e. yeares) period at the begin­ning of the Great reſtauration. Then is Satans time cut ſhort off; Then he is bound, Revel. 20.2, 3. Then he is reſtrained from DE­CEIVING the Nations, in the ſame verſ. 3. By all which it appeares that towards the latter end of thoſe one thouſand two hundred and ſixty yeares, a little before Satans binding, even when he him­ſelfe knew his time was ſhort, was it, that he had ſuch great wrath, and that becauſe he knew his time was ſhort; even as Peter tels, 2 Pet. 3.3, 4. 〈…〉〈 in non-Latin alphabet 〉in the laſt of dayes; he ſaith not, as other Apo­ſtles; of things farther off, the end, in the laſt dayes, but in the LAST OF DAYES ſhall men riſe to that height of wicked walking after their owne luſts, as to ſcoffe at God and the Scriptures, ſaying, Where is the17 promiſe of his coming, &c. So that now, at this preſent time, and down­ward till the reſtauration radiate a dawning, is this Woe, this coming downe of the Devill, with his great wrath, as theſe unparallelled impi­ous times doe too much give teſti­mony. Even as Jude verſ. 14. to 20. applies it out of Enochs and the Apoſtles Propheſies, that when the Lord is about to come with ten thouſands of his Saints to exe­cute judgement, the ſonnes of men ſhall bee murmurers, complainers, walking after their owne luſts, ſpeak­ing great ſwellings, mockers, walking after their owne ungodly luſts, pre­tending to bee ſevered from other men, as under ſome notion of I know not what kinde of Spirit, and of having the Spirit, but are moſt abominably ſenſuall, whiles they walke after their owne UNGODLY luſts.


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

Anſw. This is ſpoken by way of diſtinction from the ſtate of myſticall Heaven, the holy Church, the ſincere Beleevers, for they are bid to rejoyce in this very ſame verſe, Rev. 12.12. Rejoyce yee Heavens, and yee that DWEL in them. The impieties and calami­ties of the earth may obliquely glance a darkneſſe upon ſome par­ticular Comforts of the Heavenly holy ones; but it haſtens their gene­rall joy and felicity. When the ſinnes of the Inhabitants of the earth, that is, of the groſſer wicked, openly prophane, dirty Imps, Earthly wretches, whether named Chriſti­ans19 or not; And of the Inhabi­tants of the ſea, that is, of cunningly counterfeiting hypocrites, under a vizard of a kind of Religious pro­feſſion, and of both theſe, whether they be the Secular men of earthly Civil imployments, or are Eccle­ſiaſtical, having to doe with Do­ctrines, and Church adminiſtrations (oft ſignified by waters, as Chur­ches like Iſlands are, or ſhould bee ſevered from the groſſe world)**Pareus out of Brightman, hath it thus, Conſentit Brightmannus Incolas terrae eſſe quoſvis im­probos, Chri­ſtianiſmum ficte profitentes, regui Antichri­ſtiani incolas. Maris verò in­colas facit Ec­cleſiaſticos qui turbidam, ſal­ſuginoſam, & amtram doctri­nam ſuis fucatis Chriſtianis pro­pinant, quae quidem ad hypo­criſin eos effor­mat, ſed viſcera tandem Corrodit, animoſque perdit. So Pareus. And Brightman himſelfe ſaith thus. From hence may this metaphoricall ſigni­fication of theſe words be confirmed, that if earth ſhould bee taken properly, the Devill ſhould be alike troubleſome to all the Saints, who dwell in common together with the wicked. Beſides, who are the Inhabitants of the Sea, but men? For the D evill doth not ſpit out his ſpightfull poyſon upon Whales, and great Seas. Good men alſo, and bad dwell together in common in the Iſles, as well as in the firme land. Thus then diſtinguiſh them, That the Inhabitants of the earth, are very wicked company, either of Heathen, or Chriſtians, who have onely a painted ſhew of Religion; but the inhabitants of the ſea, are the Clergy-men, as they call them, who ſet abroach groſſe, troubled, brackiſh, and ſouriſh doctrine, to their counterfeit Chriſtians, which doth rather bring barrenneſſe of godlineſſe to the hearers, and gnaw their entrals, then quench their thirſt, or yeeld any other good fruit. The Devill being now ſtript of his power of hurting the true Saints, ſhould toſſe theſe men up and downe, with all manner of whirling tempeſts. I ſay, when theſe mens ſinnes are ripe, then Gods judgements are ripe, and the ruine of them is the raiſing of the Church. When Dagon fals before the Arke, the Arke is delivered. When the Amorites ſinnes are full, Iſrael is poſſeſſed of Canaan. But the mean while, there is a great ſpring of wickedneſſe, more darkneſſe then light generally: For the Prince of darkneſſe is here, and caſts out of his20 mouth much water, which (if it drownes not the Woman) makes the wilde trees, and weedy plants to fructifie amaine.


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

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

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

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

But why (you will ſay) is Satan thus angry with man, and more NOW in this age, and downward, whiles his time laſts? Surely the defection of Beelzebub in Heaven at firſt, with his faction of Angels was, becauſe man was ſo farre ex­alted above him. MAN was a body, and yet having a ſoule, as an Angelical ſpirit (a double capacity above Angels to partake of all bliſſe) was ſo formed of both into one perſon, as that he is ſaid to be made in the image and likeneſſe of God, Gen. 1.27. (which was ne­ver23 ſaid of Angels) and in the image and likeneſſe of God in the tri­plicity of modalities and diſpenſations of himſelfe, as Father, sonne, and Holy Ghoſt. Let us, ſaith God in that firſt of Gen. 26. make man in OUR Image, after OUR Likeneſſe, having ſaid before, God (Elehim) in the plurall, Created (Bara) in the ſingular, Gen. 1.1. and mentioning diſtinctly in the ſecond and third verſes, &c. God the Father, and the Holy Ghoſt, ſaying, the Spirit of God moved upon the waters; and God ſaid, Let there be light, &c. which had in the ſound of words an hint of making man not onely the Sonne of God (in ſome ſenſe) as Luke 3. laſt Adam is called, but of making him like the onely Sonne of God, as after Chriſt tooke the na­ture of Man, and not of Angels, Heb. 2. Angels being termed Gods Miniſters, that is ſervants,24 Heb. 1.7. yea, whiles man is made Lord of all, Gen. 1.26. the Angels were to be ſervants unto man, Heb. Heb. 1.14. as they ſaw by their imployment from the begin­ning of the world.

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

And as a Seale to all this, hee had the Tree of life (a type of25 Chriſt) to be continually in his eye. All which might well make the moſt ſagacious Angell (eſpe­cially afore his fall) ſuſpect, that mans nature in time ſhould bee u­nited to the Godhead, in the per­ſon of Chriſt, and ſo man at laſt to become farre above him in compleat happineſſe, and thereby cauſe him in wrath againſt God, as neglecting him, to revolt from God in heaven. And to bee re­venged on man (whom he ſo dire­fully emulated) hee effectually tempted him to fall alſo. Since when, hearing articulatly in the word, Gen. 3. &c. to the end of the Revelation, that all thoſe ſhould be, and ſaw all ſave the laſt come to paſſe, hath ever ſince beene wroth, oppoſing all he could, upon all opportunities mans welfare (as we heard afore.)

But now the time being neare26 that the laſt alſo muſt be fulfilled, man muſt be reſtored to his Adam­ſhip, his priſtine perfection, and originall happineſſe in a larger and better Paradiſe, on Earth, and in Heaven (as may bee ſeene in another Treatiſe.) SATAN hath (ſaith that twelfth of Revel. 12.) great wrath, and the rather, becauſe the time is ſhort, ere it be done, and ſo his time is ſhort to beſtirre him to endeavour it bee undone. So his anger is now doubled; Firſt, That man through Chriſt muſt bee com­pleatly happy. Secondly, That he hath ſo little time to hinder it, ere he himſelfe bee compleat in Torment; his ſinne being the ſinne, not of Atheiſme, the Devill is no Atheiſt, Jam. 2.19. But of the ſinne againſt the Holy Ghoſt, malicing Gods goodneſſe, Chriſts Mediatorſhip, the truth of27 the Word, and the ſalvation of man, of which hee hath been fully convinced (and by him partly con­feſſed in the Goſpel) touching their truth and excellency, and hinted in that 12. of Revel. 12. That HE KNEW his time was ſhort, and therefore knew the reſt, (why, & wherein it was ſhort) I ſay, fully convinced by the Holy Ghoſt in the Word, though the Holy Ghoſt in its effects was never in him ſavingly infuſed or inherent, even as it was not in thoſe men that ſinned that ſin, Mat. 12.24. to 33.


BUt why (may ſome ask) ſeeing Satan is ſo maliciouſly wroth, as hath beene ſaid, would God per­mit him to come downe among the Inhabitants of the world, and eſpeci­ally NOW towards the approach­ing28 of the great reſtitution of all things, as hath been ſhewed?

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

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

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

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

2 God permits Satan to come downe, out of mercy (you will wonder) to the Godly. For the beginning of the Verſe doth ſuffi­ciently32 teſtifie that the Lord in his direfull providence to the earth of the ungodly, had not the leaſt in­tent to prejudice the Heaven of the Church of true Saints; for it is ex­preſſe, Rejoyce yee Heavens, and yee that dwell therein, which cannot bee meant of the Empyrean Heaven above the ſtarres; for the reſt of the Song, or Anthem of praiſe in two former verſes is, NOW is come SALVATION, and ſtrength, and the Kingdome of our GOD, and the POWER of his CHRIST, and the Saints overcame the Devill by the BLOOD of the LAMBE, and by the WORD. Where it is mani­feſt that Chriſt at this time hath a Power, or Kingdome on Earth.

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

  • 1 The manifeſtation of his might, power, and prudence to33 preſerve, as in a Goſhen, his true Iſraelites whiles the Egyptian world round about is filled with plagues. Herein his Providence exceeds his Creation, that he main­taines a glory amidſt helliſh oppo­ſitions, and keeps alive ſparkes in the midſt of a Sea.
  • 2. That the Saints might have their deſires, faith and hope, &c. after a bleſſed triall, gloriouſly fulfilled. For Satan with this his great wrath, doth but pull downe the old houſe of the wicked world about his owne eares, breaking the parts thereof all to peeces; whereupon God the great Landlord removes the rub­biſh, burnes the rotten timber, and beginnes to build New Jeru­ſalem.

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

THe firſt Coro'dary upon the Premiſes is, that the Pro­pheſie (afore opened) clear­ly and mainly relating to theſe times, our firſt prudence can be no leſſe then to perceive the perfor­mance. If Satan bee now come downe, then legite veſtigia, read his footſteps, and be afraid to tread in them towards his den, as the creatures were of that of the Li­on, giving this reaſon, Quia me veſtigia terrent, Omnia te adverſum ſpectantia, nulla retror­ſum. That is, I dare not trach other beaſts that have come neare thee, be­cauſe the print of their feet make met35 afraid, for all their footſteps are to­wards thee, I ſee no ſigne of any re­turning. An apt Simile to the thing in hand; Of many cloſing with Satan, few returne. There­fore if Satan be now greatly wroth, oblerve what it workes. If a pre­ſent Woe among the inhabitants of continent, and ISLANDS (the Sea cannot guard from Devill and ſinne) diſcerne how it ſeizeth on the unſound. See all theſe, as they come to paſſe on others, before ye feele them fall upon your ſelves. Happy (ſaith the Proverb) are they, whom other mens harmes make to beware Paries cum proximus ardet, Tunc tua res agitur When thy neighbours houſe is on fire, it is time for thee to looke to thine. Satans coming downe in wrath, is the cauſe of Temptations; but our yeelding is the cauſe of Tranſgreſsing, and tranſgreſſion36 (unrepented of) the cauſe of de­ſtruction, viz. in the crowd of the conquered, we are confoun­ded to give the Saints the victory and viciſſitude, in our places at the great and glorious RESTITU­TION OF ALL THINGS, as it is called Act. 3.21. making our condition, like the man at the ſiege of Samaria, who for his unbeleefe, and blaſpheming againſt Gods de­liverance, was trampled under foot to death, and lived not to injoy the mercy. Or like the rebellious Iſraelites, that lived to come neare Caenaan, but entred not in. Fore­ſeeing, is fore-warning, fore­warning, fore-arming. Chriſt by his Angel unto John, gave us this prediction, not to prejudice our di­ligence, but to put us upon pre­vention of theſe evils, as to our ſelves, (as wee ſhall heare more after.) And therefore our duty is37 with both eyes, widely opened, to ſee this coming downe, this Woe, this great wrath of the Devil, in the Efficacies thereof, of which in the next Chapter.

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

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

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

The Syſtem or method of this38 12. Chap. of the Revelation, holds forth two dangerous evils, with which our preſent age is much infected, and likely (unleſſe prevented) to be much infeſted, viz. a deſigne To lay low

  • Chriſtian Magiſtracy, and
  • Goſpel Miniſtry.

The endeavouring of which two are, the Myſtery; (For all Anti­chriſtianiſme is a myſtery, 2 Theſ. 2.) Of Church and State levelling, I meane the levelling of Church and State. And indeed as theſe two goe hand in hand in doing (whiles they ſtand, and ſtand in ſtead) that Miniſtry laying the foundation of Magiſtracy in the conſciences of men (Rom. 13.1. &c.) And this Magiſtracy being as wals about the Miniſtry (as their duty is hinted, 1 Tim. 2.2. (So alſo in ſuffe­ring. Theſe joynt-doers, ſhall bee39 ſure to be Co-ſufferers (as the Woe of the two GENTIL WITNES­SES, Rev. 11.) Theſe two being impediments to the Devils King­dome, and the pleaſing luſts of his vaſſals (the Magiſtrate in the conver­ſation of men, the Miniſter in the con­ſciences of men, they fall under the extream hate of that King of the bottomleſſe pit, and his Vaſſals, walking in his depths. And there­fore it is in their hearts (no matter what their words are) to bring into contempt all religious Regi­ment, leſt it caſt downe their licen­tious liberty, cryed up by them as a God, but is indeed a kind of Devil.

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

The firſt touching pulling downe Chriſtian Magiſtracy, in Verſ. 5. When the woman had brought forth a man-childe to rule the Nations with a40 ROD of IRON, who for that end was accordingly taken up into the THRONE of GOD. The Woman thereupon v. 6. flyes into the wilderneſs, and the Dragon, verſe 7. with his Angels war againſt Michael and his Angels (as was before expounded.) This ſame thing in v. 13. is repeated, and inlarged, viz. When the Dragon ſaw that he was caſt out to the earth (the man-childe being in the Throne) he perſecuted the Woman THAT, meaning, FOR THAT, ſhe brought forth that Man-childe to that effect, and iſſue, as is above expreſſed and explained.

2 Touching dimming and dark­ning Goſpel Miniſtry, it is ſuffici­ently plaine, verſe 15. viz. That after the Dragon was caſt out, and that the Woman had wings given her to flye away, and a place provided for her to reſt in, then the Serpent caſt out WATERS out of his mouth as a41 flood, after the Woman, to cauſe her to be carried away of the flood. Which Wa­ters and Flood, was above demonſtra­ted to ſignifie the wicked opinions, blaſphemies, and reproachfull ſpeeches that are vomited out againſt the Truth, and the Propagators there­of. Which at firſt began, anon after Conſtantinus M. his death, and ever ſince ſucceeded and flowed along the earth, aſcending to a great deep, not without ſome torrent of perſecution more or leſſe all a­long.

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

Laſtly, in theſe dayes, Socinia­niſme (worſe then Arianiſme) Fa­miliſme denying the Humanity of Chriſt,Arianiſme af­firms Chriſt to be created in the beginning. Socinianiſme, That Chriſt in no reſpect is ancienter then from his birth by the Virgin Mary. and his reall Paſsion, and Reſurrection; Atheiſme, againſt the Being of God; Turkiſh and Jewiſh Antichriſtianiſme, againſt the whole notion of Chriſt, as a Saviour. Anti­ſcripturianiſme, againſt all the Di­vine word of God; And Levelliſme (if I may ſo ſpeak) oppoſing the Functions and Offices of Miniſters, as Paſtors, Teachers, &c. and their peculiar right to adminiſter ſeales; laying all levell and common, that every gifted brother may admini­ſter them. And conſequently theſe kinde of men fill their eyes with envy, and their mouthes with obloquies, and reproaches againſt the learned, pious, orthodox, able Miniſters of the Goſpel, calling them in ſcorn, Prieſts, Parſons, Black-coats, or any thing that may43 render them odious in the opinions of men. He that doth not ac­knowledge theſe things to be ful­filled in theſe dayes, hath no ac­quaintance with bookes or men, and to be as without eyes, ears, and common reaſon.

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

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

1 If theſe forenamed Objects of their (confeſt) oppoſition were altogether Tares, yet it ſeemes evident to a piercing eye, that in­tentionally,44 or conſequentially, in pulling up the Tares, they will indanger the Wheat alſo. The ſtalke of the eare of Corne is pre­ſerved in ſeverall gay-green wrap­pers, and the kernell is wrapt in divers ſhining mantles; as the Tree is kept alive with comely barke; and without the glory of bloſ­ſomes, nor fruits, nor ſeeds are propagated. Strip the ſtalke and eare; barke the Tree, beat off the bloſſomes, and farewel life and profit. The Chieftaines of Magi­ſtracy in Iſrael rode upon ſtately beaſts in that Judg. 5.10. The Governours of Midian rode with glorious Chaines, Judg. 8.26. All Nations, Jewes, Heathens, Turkes, Chriſtians, (as if by a law of nature) did put ſome ſignes or enſignes of preeminence on their Rulers and Governours (to which the Scriptures doe frequently al­lude)45 thereby to dignifie as well as diſtinguiſh them, well knowing that the popularity (for the ge­nerall) know not to reverence any thing more then what they ſee. And for the dignity of the Mi­niſtry, God hath in all Ages amply conferred it upon them. Upon the Aaronical, a moſt ſumptuous glory. Upon the Apoſtolical a world-amazing-miracle-working honour and power. Upon the Teaching Miniſtry to ſucceed them to the end of this preſent world (as Paul cals it) Double honour, I Tim. 5.17. Sol. 2. Again, we Anſwer, That it is the character of the hypocriſie of theſe laſt times, to pretend to piety, and ſevering from the branne of the groſſe wicked, and to ſome ſpirituality, Jud. verſ. 4. v. 19. Yet to ſpeake evill of DIGNITIES, and deſpiſe DOMINION; marke it wiſhly, that theſe two are joyned46 together that they ſpeaking againſt〈…〉〈 in non-Latin alphabet 〉Dignities, or Glories, they deſpiſe〈…〉〈 in non-Latin alphabet 〉Lordſhip, Go­vernment, or Dominion. Corah and his Crew, allowed Moſes and Aaron to be of the Tribe of Levi, but in their eminencies to be Ma­giſtrate and Miniſter, conferred upon them by God himſelfe, they cry out, They tooke too much upon them.

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

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

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

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

If you would have the maine myſtery of their machination, then thus: They would make Magiſtracie languiſh by Oppoſition, viz. againſt the ſplendor and ver­dure thereof, and ſo make it a Stock-Magiſtracie, like that King Logge, on which the Frogs leapt, for its contemptibleneſſe. And they would null the Miniſtry, by Appoſition,50 ſetting up a Mock-Miniſtry, ſome­what of kinne to that Wever-Miller-dumb Miniſtry in the be­ginning of Queene Elizabeths dayes. I ſay ſomewhat of kin to them; Becauſe as they could teach no errour, being able onely to read, as the Bible and bookes of Homilies; ſo theſe are like to teach little truth, becauſe they know little truth, eſpecially in theſe times, wherein theſe kindes of men would have all hereſies permitted. By ſuch an omne­gatherum of all men of elocution (unapproved) to become Prea­chers, we ſhall have the true An­cyle of Goſpel Miniſters (the Di­vine Palladium and preſervation of our Nations from Divine venge­ance) loſt among theſe falſe Ancylia. Theſe Antimagiſtratical, and An­timiniſterial men are like Rats and Mice, that gnaw the timber, and51 wals, and covering of the houſe, till it fall on their heads, or de­ſtroy the place of their owne ſuc­cour.

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

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

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

Having ſet forth ſo much in other Diſcourſes (now publike) touching the matter of the ſins of theſe times; I ſhall now onely touch upon the manner and com­plexion52 plexion of ſpirit in the ſinners of the times; in theſe two, viz.

  • Invincible obſtinacie, and
  • Lying hypocriſie,

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

1 Invincible obſtinacy, is ſeene in 1 Tim. 4.1.2. Now the Spirit ſpeaketh expreſly that in the LATER times (marke the Synchroniſme, or concurrence of times with our Age. And obſerve that the Gr. is,〈…〉〈 in non-Latin alphabet 〉; the later OP­RORTUNITIES deſcribed, Rev. 22.10, 11. The time is at hand that he that is unjuſt, let him be unjuſt ſtill, and he that is filthy, let him be filthy ſtill, &c. The doors of ſalvation to let in any more, as Hierom ſpeakes, are about to be ſhut, as Matth. 25. The fooliſh Virgins came when the doores were ſhut.) And53 what of theſe later opportunities? why the Apoſtle in that 1 Tim. 4.2. ſaith, Men ſhall have their conſci­ences ſeared with an hot iron. Adde that in 2 Tim. 3.1, 4. This know that in the LAST DAYES (marke ſtill the concurrence of things in time) Men ſhall be incontinent, ſierce, heady, &c. put both theſe together, and then you may eaſily ſpel this a Propheſie of theſe times, that now in our age, men are fit­ted with an head and heart, with a kinde of ſcience, and conſcience, to make them ſinne obſtinately like the Devil. In the head they are (among other words of obſtinacy) 〈…〉〈 in non-Latin alphabet 〉that is, head-ſtrong, un­bridleable, ſtiffe-necked, (as the Scripture ſpeakes) as a ſtubborne horſe, catching the bit betweene his teeth, runnes deſperately on into dangers, dirt, water, mud, quagmires, without controll. 54Theſe kinde of men catching an opinion, be it never ſo great an Hereſie, or Blaſphemy, no bit, or bridle, no reines, or ſtreinings of Scripture, reaſon, examples, per­ſwaſions, or their owne pre­ingagements in Religion, ſhall checke them in to converſion, or conviction from their evill way. And for their hearts, and conſciences, they are ſo cauterized, and ſeared, that they cannot feel any remorſe for ſin, from arguments drawn from promiſes, or threats, from mercies, or judgements, from Heaven or Hell, from life or death, or any thing elſe that may be na­med: But rather more harden themſelves by making a mocke, fable, or chimera of all thoſe things. So that by theſe two, be­ing thus headed and hearted, they are by the efficacy of errour, 2 Theſſ. 2.11. given up to believe lies, both55 in opinion, and practice, and thereby are rivered in their ſinnes, and chained in their iniquities: For you may as ſoone convince a mad man with reaſon, or make a dead man feele your ſtroaks, as re­duce theſe from their wicked wayes, or opinions, to verity and honeſty. How farre this is ful­filled on this generation, I appeale to the experience of all Chriſti­ans, eſpecially of them that have had their turnes to argue with theſe men of Belial. The truth is, the Seale of the evill times in the laſt of dayes before the great Re­ſtauration is upon them, Rev. 22. 10, 11. mentioned afore, That as they are unjuſt, ſo they are like to bee unjuſt ſtill, and as they are filthy, ſo they are like to be filthy ſtill. They love not the Lord Jeſus, nor his truth, 2 Theſſ. 2.10. 1 Cor. 16.22. and therefore in all probability, Ana­thema56 Maranatha is fallen upon them, that is, They are accurſed till the Lordcome.

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

1 The character of great men (for the generality) is that they are a LIE, Pſal. 62.9. becauſe a little goodneſſe in them ſeemes great, and their great Court-ſhip57 ſeemes to promiſe much; both which as to a ſuitable product, too oft end in nothing. And

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

3 The Art that many pro­feſſe, and multitudes believe and runne after (ſome to their ruine) viz. Judiciary Aſtrology, heeded more of late with us then ever was (to our ſhame let it be ſpoken) in any Chriſtian Common­wealth ſince the Creation, is a58 very arrant LIE, Eſa. 44.24, 25. See the Geneva Notes on the place. Whence the Doctrine is, Judiciary Aſtrology is a LIE.

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

For their telling men and wo­men they ſhall be adulterers, ſelfe-murtherers, &c. or this, or that yeare ſhall be a time of ſuch, is the Devils way to cauſe melan­choly, or perplexed ſpirits to make themſelves ſuch. (So our learned Caſuiſts concerning Temptations.) For whiles the Aſtrologers ſay, they ſee theſe things predicted, or fore-ſhewne in the Starres, they make poore creatures of a blinde59 ſlaviſh ſpirit, conclude there is an irreſiſtible fate paſt upon them, that they muſt, no helpe for it, be ſuch wretches, as the Aſtro­logers predict that year ſhall bring forth.

Marke I pray, whether ſince the reigne of Aſtrology, there have not more ſucceſſively every week de­ſtroyed themſelves, then in a year (year after year) for many Ages paſt. But I needed not ſay much to this brood, ſeeing I and my Second are ingaged in Print againſt them, to whom they never gave that, which may be truly called an Anſwer, that is, to ſpeak reaſon, ſtrength, demonſtration, as be­comes true Mathematicians, who have the advantage of all humane Arts to demonſtrate, if they de­liver any truth of nature. But in ſtead of giving an Anſwer, touch­ing the thing, they raile at the60 perſons of men; wherefore let all men of learning now ſave their la­bours to encounter with ſuch im­pertinent fellows, in a way of Treatiſes, and leave them to Mercurius Phreneticus, Lillies-Ape whipt, Bug-beare Black-Moonday, Black-Moonday turned white, Con­fidence diſmounted, &c. to be con­futed by theſe WITS, POETS, DIURNALISTS, BALAD-MA­KERS, as the fitteſt men to deale with them, that neither under­ſtand to take an argument, nor to make an argument in their owne matters, which they pretend moſt to underſtand. Godly learned Miniſters may doe well, as they have of late very prudently be­gun, to undeceive the people, and bring them backe to God and his Word, and leave their teſtimony with the world againſt the cheat of Aſtrology, that if the Aſtro­logers61 have got their monies, yet they may not cheat them of their wits. But for a ſolemne Confu­tation by writing to them, it is but vaine to them that are given up to believe lies.

4 Multitudes of men in their way of dealing in theſe evill times, are a LIE. It was once the ſpeech of a grave Citizen, a Chieftaine of his Company, That every man in his owne Trade is a kinde of a Thiefe. How farre his meaning extended, or wherein the maine ſenſe is fixed, I will not un­dertake to interpret (I am aſſu­red men may be honeſt in lawfull Callings if they will:) But this is apparent in theſe worſt of times, that there is in multitudes of mens dealings, though a kinde of Profeſſours, eſpecially of them that are the fiſhers in the late turnes of times, more mineing62 and undermining, more cutting and couſening, more reaching and over-reaching, and going beyond their brother, or circumventing (as the Apoſtle ſpeakes) then hath beene knowne in many yeares by­paſt. And truly I feare that many ſo deale by wicked principles, as if it were no ſinne to lurch any man, that is not juſt of their ſtamp. For if there be a wicked principle received of men, as not wicked, that Adultery, Fornication, &c. is no ſin, I ſhould mightily ſuſpect that ſuch kind of men ſhould take up this wicked principle alſo, that couſenage to them is no ſinne. There hath beene (we know) a principle, and pretended too as a Religious one, neare of kin to this, Fides non eſt ſervanda cum Haereticis, faith or promiſe is not to be kept with Hereticks. And truly now it is common for many63 men to account all others as He­reticks, that do not aſcend, or de­ſcend Arithmetically (to a grain) unto their opinions.

5. The Crowd of Complementers, are a meer Complemental Lie, a Conſtant Lie. They greet you at every turne and turning, with, Your ſervant Sir; Sir, your humble ſervant. But if you put them to the teſt, in matters not great, to act for you, they prove a very vanity, a nothing, or worſe then nothing, you ſhall finde them nei­ther your ſervant, nor humble: but farre prouder of their comple­ment, then conſcionable of their ingagement. Yea, though in con­verſe with you, they abound with civilities, and ſpeak as if they would be to you, Petty-gods, or Tutelar angels, yet if ye ſtand in their way, or of their allies, they no ſooner turne their backs, but46 with an old Court-trick (as for­merly with the name Puritan) they blaſt you with one bold Ca­lumniation, or traditional lie or other, that you ſhall never hardly riſe more. Likely when time was, they made you their ſtirrup, or footſtool for them to get up, but now they are mounted, never ſo much as lend you a finger to pull you up from the dirt, where you kneeled for their ſakes.

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

1 They would, not long ſince declaime againſt Non-reſidencies by reaſon of Pluralities, and mens ſerving their places by Deputies and underling hirelings. They would with a ſeeming zeal ſigh forth complaints, as if theſe were great grievances, and ſcan­dals; and therefore did put on65 to have a Law againſt them. But now it is no griefe to them them­ſelves, nor ſcandall to others, (they hope) to have each of them three, or foure or five great pla­ces, whiles other faithfull friends of the State want ſufficiencie.

2 Theſe men likewiſe thought it exceeding incongruous, that Miniſters ſhould meddle with worldly affaires, and thereby be hindred from their ſtudies, and were glad to ſee it put into a Law, to take them off from wordly cumbrances. But ſince I have read mens practices, I ſuſ­pect that Miniſters were then to be taken off of the world, onely ſo farre as they did intermeddle with ſome Diana, and to be given to the world againe, to ſerve a de­ſigne, or permitted to worke for their livings for want of a Goſpel maintenance, and to admit every66 Boy and Artificer of a voluble tongue (unapproved) into the Pulpit, which hath made me to wonder at the Geometrie and Divi­nitie of theſe times, who (ſhould ſeem) do count that the ſtride from the world to the Pulpit, is not ſo wide, as from the Pulpit to the world. Learned men, ſaid they, muſt wholly give them­ſelves to ſtudy, to preach, (and good reaſon, ſay I; for Paul ex­horts Timothy in divers expreſſi­ons, to ſtudy, and cryes out, Who is ſufficient for theſe things?) but illi­terate men may follow a Trade all the week, and yet be ſufficient­ly able to preach upon the Lords day. But to help this, they cry up theſe worldly labouring mens preaching to be the preaching by the Spirit. As if the Spirit did helpe Bezaleel and Aholiab in their Trades, but doth not helpe godly67 learned Miniſters in their Divine ſtudies, or that the Spirit aſſiſts in extemporaries, but not in medita­tionall preparations.

3. And laſtly (if there be any laſtly to be put to theſe things) the Complainers were wont to tell you terrible ſtories of Court-pride, covetouſneſs, ſelf-intereſt, projects, deſigns, and indeed this complaint was juſt. But now me thinkes, it is but mutato nomine, and As you were: Only there is this difference, then thoſe things were but in Retaile, now in whole-ſale: Then were they in one corner, now over-ſpread the Land. I pray God England proves not like Jehu, that zealouſly (as he thought) deſtroyed the houſe of Ahab, and his Prieſts of Baal, and falſe Prophets, but departed not from the ſins of Jeroboam, that made Iſrael to ſin. It is ſuitable68 to Satan to make us change the names and forms of things, but not reforme the matter, and ſo transforme us into a LIE.

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

THe ſecond Corollary upon the Poſition is, that not­withſtanding all theſe things, the Elect of God, true beleevers, holy-hearted ſoules, be not diſmayed. Let them ſigh and groan to God in prayer for theſe abominations of the times, and to prevent them in themſelves, but not to ſinke in their faith and hope. Let them, as the WO­MAN, take their wings, their wings of prayer, and flye out of69 the Egypt of the abominations, into the Wilderneſſe of retired holy life (as far as they may not neglect their publike duty) but not to feare the floods of the un­godly; for they have a ſweet, and ſure Promiſe, Pſal. 32.5, 6. I prayed (ſaith David) and the Lord heard. For this ſhall every one, that is godly, pray unto thee in a time when thou mayeſt be found. Surely in the floods of great waters they ſhall not come nigh unto him. The Wo­man the Church, is ſtill in a ſenſe in Travel, till the Man-childe be yet more totally and higher in the Throne, at the appearance of the Head, as well as of the body, which will be ſhortly, as you may perceive by the preceding computations. And therefore yee Saints of his, walking in purity, be not diſmayed: Say not, how ſhall we chooſe but be diſmayed,70 at all theſe dreadfull things! But conſider,

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

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


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

4 The worſt times are Gods uſuall Preface to better times. The Evening in the Creation was afore the Morning, which is ſpi­ritually applied, Pſal. 30.5. Rom. 13.12.2 Pet. 2.19. Heavineſſe may indure for a night, but joy comes in74 the morning. If the night be farre ſpent the day is at hand. If there be but the light of night ſtarres to ſhine in the darke, the day-ſtarre ere long will ariſe. The corrupt eſtate of the old world, preceded the ſpringing of the Church from Abra­ham by the propagation of the Goſpel, and the Covenant to him and his. The ſtate of Iſrael in Egypt, went before that in Canaan. They were in Babylon, before they re-builded the Temple. When Chriſt came, he found the Sects, and ſwarmes of Phariſees, Sadducees, Herodians, Eſſeans, &c. And the ten Perſecutions, uſhered in the glory of the Church under Conſtantine the Great. God will yet, notwithſtanding all theſe, make the end of the world glo­rious, as he did the beginning. That dominion of man in inno­cency, Gen. 1.26. is made by75 David, long after the Fall, a point of faith and hope that yet man ſhould be reſtored to that, Pſal. 8. which Paul likewiſe looking up­on, as a Propheſie yet to be ful­filled, now after Chriſt is aſcen­ded, repeats in Heb. 2. that eight Pſalme, and ſaith it ſhall come to paſſe in the Inhabited world to come, with great emphaſis on the phraſe. Eye the Margin,〈…〉〈 in non-Latin alphabet 〉. compar. Heb. 1. v. 6. & Luk. 2.1 com­pare Rev. 20.1, 2, 3, 4, 5, 6.

5 This great Woe on theſe times, from the Devils great wrath is but ſhort. So the words of the voyce to John; The Devil hath great wrath, but his time is but ſhort. His great wrath is checked with the ſmalneſſe of the time. The Devil knowes his time is ſhort, and we know it: He knowes it, and is angry: There­fore by the rule of contraries, we knowing it is ſhort, ſhould bee97 glad, We can (ſaith the Hea­then) beare ſharpe things, if ſhort. Can we not (ſaith Chriſt) Watch with him one houre? A little faith was greatly accepted of Chriſt, in times of great oppoſi­tion at his firſt coming into the world. See an inſtance in his weak eleven Diſciples. And a little ſtrength is commended by Chriſt in the Church of Phila­delphia, Revel. 3. in apoſtatizing times. God will much approve us, if we hold right in the maine in theſe evill times. God will try Iſrael to purpoſe in the wilder­neſſe, afore they enter Canaan. God will prove the Levites emi­nently, whether they be on his ſide, before he advanceth them, Exod. 32.26, 27, 28, &c. O that wee might hold out ſincere and ſound, but this little time afore Chriſts appearing, ſo we ſhall be in a77 ſweet poſture with joy to bid him we.

CHAP. VIII. Of•…s devices, and our giving〈◊〉dvantages.

THE third Corollary is, If this be a time of Satans ſpeciall emiſsion, with large permiſsion, that he is come downe in great wrath, to worke great woe to the world, and hath begun already, then let us not be miſlead. It is time for the unregenerate world to be awakened, for it is ſaid to them with great emphaſis, Woe to the inhabitants of the Earth and Sea, for the Devil is come downe unto YOU. And godly men muſt not be aſleep, leſt the envious man ſow tares in their field. The Devil being a ſpirit, and experienced by five thouſand yeares practiſe in all78 manner of ſubtilties, he hath many devices, and therefore all the ſonnes of men had need〈◊〉heed of handing to him•…tages, 2 Cor. 2.11.

The De­vices of Satan in the gene­ral are 3,

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

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

2 Device is Obſeſsion, when the Devil by permiſſion hath power over a mans body onely, claſping and graſping him in the armes of his power, carrying him from place to place at his pleaſure (as80 for a while he had power over our Saviours body, Matth. 4.) and bowing a mans limbs toge­ther in a miſerable manner (as that womans Luke 13.) aſſiſting men ſometimes,Luke 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen years, and was bowed together, and could in no wiſe lift up her ſelfe. And Je­ſus ſaid unto her, Woman thou art looſed from thine in­firmity, and he laid his hands on her, and im­mediately ſhee was made ſtreight; and the Ruler of the Synagogue ſaid with indignation, Are there not ſix dayes in which men ought to work in them? therefore come, and bee healed, and nor on the Sabbath. The Lord then anſwered, Thou hypocrite, doth not each of you on the Sabbath loſe his Oxe, & c? and ought not this woman, being a daughter of Abra­ham, whom Satan hath bound, lo theſe eighteen years, be looſed? when the temp­tation prevailes on them, in a wonderfull manner to make away themſelves. The Advantage men yeeld to Satan to prevaile thus upon them is, when men, though they have not departed from divine principles, yet do act all manner of wickedneſſe in their bodies, with which they ought to have honoured God, as well as with their ſoules. Some in­ſtances alſo of this are in theſe dayes.


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


CHAP. IX. The Art of ſhunning Tempta­tions.

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

Our worke divides it ſelfe into two


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

1 Not to aſſiſt Satan in temp­ting one another



  • Power
  • Opinion,
  • Practiſe.

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

In particular, let not the Ma­giſtracy tempt the Miniſtry, or the Miniſtry the Magiſtracy, whiles there is ſuch mighty le­velling and deſigning againſt84 both. In the reigne of Anti­chriſtian Papacy, proud Epiſco­pacy, and Scottiſh Presbytery, the Miniſtry incroached on the Ma­giſtracy. Since the Eraſtians ſprang up, the Magiſtracy is cryed up as all in all. The mean while the Levellers finde a faire oppor­tunity to pull downe both.

But the common welfare can­not be without both. And they themſelves muſt like Hippocrate's twinnes, live, or dye together. When there was onely the Prieſts to rule in Iſrael, whether in the time of the Macabees, or at other times, the publike ſafety is but in ill caſe. On the other ſide, they that altogether cry up Magiſtracy and downe the Miniſtry, let them not forget that the ſtate of the Church under the great Reſtaura­tion, Rev. 21. ſhall be in forme of a Church with the Angels, viz. the85 Miniſters to keepe out all un­cleane, Kings bringing their glory and honour into it. There­fore let not, meane while, the Magiſtrate neglect the Miniſter, to give him his double honour of countenance and maintenance, 1 Tim. 5.17. Nor the Miniſter neglect the Magiſtrate to charge the conſciences of men to bee ſubject to their power.

2 Not to aſſiſt Satan in temp­ting one another touching Opi­nions. Beware how we commu­nicate Errors, Hereſies, Blaſphe­mies, impious principles, ſo much as Hiſtorically, or Narratively, Hof. 2.16, 17. At that day ſaith the Lord thou ſhalt call me ISHI, and thou ſhalt call mee no more BAALI (though both ſigni­fie the ſame thing, viz. my Huſ­band, or my Lord; onely becauſe as Hierom notes, Baali was the Ido­laters86 ſtyle, &c.) For I will take a­way the NAMES of Baalim out of her mouth, and they ſhall be no more REMEMBRED by their NAME. Epheſ. 5.3. But forni­cation, and all uncleanneſſe, or cove­touſneſſe, let it not be once NAMED amongſt you. For, ſaith the Apoſtle, 1 Cor. 15.33. Evill com­munications,〈…〉〈 in non-Latin alphabet 〉 or conferences, cor­rupt good manners. The reaſon is ſtrong. The very having of evils in our eares, by reaſon of a party they have within us by originall ſinne (the ſeed of all ſinnes) doth more or leſſe pollute or prejudice the ſoule. The diſcourſes of evill is as common liquors, poured up­on light colours, they leave a ſtaine, though they alter not the Dye. Alas! for us, our imperfect graces have yet but lightly dyed our natures with holineſſe: We had need to take heed of every87 drop, and duſt of ſinne.

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

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

1 The grand generall rule is this. That whereas at this day many pretend a ſpeciall dictating, and direction of the Spirit. Note88 that that motion alone is a word from the Spirit, that is, according to the word of the Spirit, that is, according to the Scriptures ſpo­ken and penned by the inſpiration of the holy Spirit in an extraordi­nary way, 2 Pet. 1. laſt. Therefore though the Prophets of the Old Teſtament had the Spirit in an extraordinary manner and mea­ſure, yet their rule is (in oppoſi­tion to falſe pretended ſpirits) that if any ſpake not according to the Word of the Law and Teſtimony, they had no LIGHT in them, Eſa. 8.20. So likewiſe the Apoſtles were extraordinarily indued with the Spirit, both for Doctrine and Miracles; Paul the Apoſtle had it, and a Revelation to boot (2 Cor. 12.) yet he Gal. 1.8, 9. pronoun­ceth an Anathema, a curſe twice over, upon any man or Angel that ſhall deliver any other Doctrine then89 what is according to the Goſpel. John the Apoſtle alſo had the Spirit in an extraordinary degree for Doctrine and Miracles, and had a large Revelation, (viz. the booke of the Revelation) beſides; yet he bids us try the Spirits, whe­ther they are of God, by this, He that knoweth God HEARETH us, he that is not of God, HEARETH not us. Hereby we know the Spirit of truth, and the ſpirit of errour, 1 Joh. 4.1.6.

But becauſe Enthuſiaſts, Here­ticks, &c. make the Word of God a Noſe of waxe, to turne it, which way they liſt, even as they phan­taſie it to be like the eye of a picture, as that it ſtill lookes to­wards them, in favour of their opinion, which way ſoever they turne; therefore adde this, that as the conſtant Tenor of the Scriptures is to promote Chriſt, and to preſſe holineſſe, ſo the Spirit90 (that dictated that word) doth both thoſe; it advanceth Chriſt, 1 Joh. 4.1.2. and 1 Cor. 12.3. And it worketh holineſſe, Rom. 1.4. Rom. 8.9, 10.11.

2. The particular rules touching temptations are theſe.

1 Lay load of Goſpel-con­trition on that originall ſinne, concupiſcence, which is a natu­rall pravity in our natures, in­clining us to evill, and to poure out ſpirituall ſighes and groans of prayer unto Chriſt, and applica­tions of Chriſt, as batteries a­gainſt it. So did David, Pſal. 51. as his Penitence for paſt-times, and a prevention of future. James. in Chap. 1. v. 14. makes originall ſinne or concupiſcence the firſt drawing of the heart aſide (as a pil­lar of an houſe off of his Centre.) Paul, Rom. 7.19. makes it that Tyrant, that made him doe that evill91 he would not; whereupon he makes an out-cry to Chriſt, and is com­forted, Rom. 7.24, 25.

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

2 Quick-ſightedneſſe to diſ­cerne,92 and ſuddenly and ſea­ſonably to deſpiſe the over­tures and pretenſive perſwaſi­ons of a ſinfull object, con­federating with our concupi­ſcence to draw us to a conſent to ſinne, Heb. 5. laſt v. Chriſtians of full age by reaſon of uſe, have their ſenſes exerciſed to diſcerne both good and evill. St. James tels us, that after that drawing aſide by con­cupiſcence (afore mentioned) fol­lowes an Enticing by ſome object (ſuitable to that drawing) to bring us to conſent. By the object a man is baited for, as a Fiſh is baited for, with an amiable bait upon an hooke;Gr. 〈…〉〈 in non-Latin alphabet 〉. Jam. 1.14. The bait ſeemes lovely to the eye, and pleaſant to the taſte, whiles the hook is not per­ceived; So original corruption opens its eyes, and beholds, and ſhews us the honour, pleaſure, profit, or other carnall ſweet­neſſe93 of the object, not conſide­ring the ſnare under it. So that the object preſenting it ſelfe, con­cupiſcence is that which playes the bait before the mouth of the will and affections, to cauſe them eagerly to catch and ſwallow it. the Object is as the Woor, Con­cupiſcence is as the Spokeſman. To cure all this,〈…〉〈 in non-Latin alphabet 〉. the Apoſtle cals upon us, 2 Cor. 10.4. to conſider the Goſpel weapons, or Armory, whereby to throw downe theſe pretended reaſons, and rationall thoughts (as we dreame) to con­ſent to ſinne (for a ſhew of reaſon to a rationall creature, that he may ſinne, is a powerfull tempta­tion, which the Apoſtle there­fore there cals ſtrong-holds) that is, the word of the Goſpel, which we muſt ding in the face of all per­ſwaſive ſeeming reaſons to ſinne.


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

3 Satan oft ſtrikes in with both theſe, viz. this Object, and that Concupiſcence (for thoſe are his materials he workes upon, and his Topicks, or Places whence hee drawes his arguments of tempta­tion) thruſting in his ſuggeſtions, and incitations, to adde freſh im­preſsions95 (for that's a myſtery both in Divinity and Philoſophy that Satan can make our phantaſies to lay aſide our owne phantaſmes, and heed his; to cauſe our imagi­nation, to lay downe the images of things preſented by our in­ward ſenſes, and to take up into conſideration thoſe his ſuggeſtion brings in.) Which adventitious, additional power of Satan in the temptation may bee (in part) diſcerned, by the ſudden­neſſe, unſeaſonableneſſe, and violent importunateneſſe; perhaps when the object, or its luſtre is ſome­thing withdrawn, or concupiſcence begun to be in a ſlumber. There­fore the third rule mounted of purpoſe for this particular is, that of Jam. 4.7. Reſiſt the Devill, and he will flye from you.

Reſiſt, may the tempted ſay, Is it no more but reſiſt? That is96 true, If I could reſiſt, the work were done: Reſiſt? if I can: But how ſhall I reſiſt?

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

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

We have a notable diſtinct and piercing holy Word of God to diſcover ſinne, intus & in cute, in­ſide, and outſide (Heb. 4.12.) Therefore as ſoone as a Tempta­tion dares ſhew its face, ſay to your Temptations, as David to98 the ſons of Zerviah (2 Sam. 16.10.) What have I to doe with you? you will be too hard for me. Say to your temptations, as Ephraim, (Hoſ. 14) to his Idols, What have I to doe any more with you? Say as Nehemiah, Shall ſuch a man as I am flye? Shall I, a Chriſtian, a Beleever, the redee­med of the Lord, be tempted away from him? If a woman will not ſpeake with an unſuitable Suitor, or meeting him perchance, will not hear him ſpeak, ſhe will never be won.

Adde, that if in this thy op­poſing at firſt the riſe of tempta­tion, Satan will be clamouring in the eares of thy ſoule with his re­iterated perſwaſions, then fill thy heart with groans, and rather then not out-noiſe him, thy mouth with cryes of prayer in ſome ſe­cret place, to drowne the voyce of Satans temptations. For oft­times99 (when the place is conve­nient) vocall expreſſion helps to keepe up the inward intention of the heart in prayer.

Yet ſourthly, take this Rule, in the next place, That it is a Temp­tation, and may prove a great pre­paration to many Temptations, to lay all our Temptations, and the all of every Temptation upon Satan, as if we had not the maine hand in every of them. For as Sar­tan cannot tempt without Gods leave (as we ſee in Joh) ſo we can­not be effectually tempted with­out our owne leave (as it appears in Eve.) It is true, that it is ſeldome but Satan (if permitted) doth firſt, or laſt, more, or leſſe concurre with out temptations. But this is as true, that ſince our fall by the firſt grand Temptation of Eve, we might tempt our ſelves, by be­holding the enticing object, and100 hearing the perſwaſions of Concu­piſcence, if there were no Devill in being. For as there is an object for every ſinne, ſo in original ſinne is a ſeed of every ſinne. So that original ſinne is potentially (as the Schoolmen ſpeake) and vertually every ſinne. It is the Seminary of all ſorts and ſizes of ſinne, Matth. 15.19. &c. Out of the heart (ſaith Chriſt) proceed evil THOUGHTS, MURTHERS, ADULTERIES, FORNICATIONS, THEFTS, & BLASPHEMIES. Evil thoughts comprehend all the evil of all our thoughts. And what is worſe then thoſe three, Murther, Adul­tery, and Blaſphemy? (the firſt being againſt the life of others; the ſecond, againſt our owne bodies; the third, againſt the Eſſence and Excellency of God;) And all in the plural. So that by this account in original ſinne is the ſeed of the ſinne againſt101 Holy Ghoſt; that is, there is in us by nature, that, out of which (if God ſhould leave us) to forme the actuall ſinne againſt the Holy Ghoſt. And therefore the fourth Rule about temptations is (as be­fore to eye and eject Satan, ſo now) to miſtruſt our own hearts enough. For as we all equally ſinned in Adam, having all of us, one and the ſame will in him; And all of us equally deſcended from his loynes; ſo we all partooke of ori­ginal ſinne equally. And you heard afore what a ſpawne original ſinne is, and the plentifull product thereof. Some men may indeed more awaken, and ſtrengthen their owne ſhare of original ſinne, in the degree, but all equally ſhare in the kinde, and ſo have equally the ſeeds of all ſinnes in them. So that by the ſhining glory of an in­ticing object, upon the putrid102 matter of original ſinne, may be ingendered innumerable ſinnes, without the Devill; I ſay may be. It is ſaid, The heart is deceitfull above all things, Jer. 17.9. Therefore a greater deceiver (as to prevailment upon us) then Satan. And there­fore, though Satan cannot (nor will he, if he can have his owne will) be quit from continuall tempting us, yet let us not put off the matter from our ſelves.

Unregenerate Eve (whiles ſuch) will in the face of God, put all her temptations upon the Devill, and God doth therefore pronounce a puniſhment upon the very body he did uſe, yet not acquitting Eve, but puniſhing her alſo. But godly men doe contrariwiſe; namely, that though Satan had an hand, and perhaps a great hand in their ſinnes, yet they are ready to take all upon themſelves. In103 1 Chron 21.1. it is ſaid, SATAN ſtood up againſt Iſrael, and PRO­VOKED David to number Iſrael; And yet in verſe 17. good David takes all upon himſelfe, and with great emphaſis and iteration, ſaith to the Lord, IS IT NOT I, that commanded the people to bee numbred? EVEN I IT IS that have ſinned, and done evil indeed, It is true, when others, as Chriſt or his Apoſtles ſpeake of the temptations of believers, they (to preſerve believers from deſpaire) put much of their temptations up­on the account of the Devil, as Matth. 16.23. Chriſt ſaith to Peter, Get thee behinde me Satan. The meaning of Chriſt is, that Satan had a great hand in temp­ting Peter to diſſwade Chriſt from his Paſſion. And Luke 22.31. Simon, Simon, Satan hath deſired to ſift thee as wheat; meaning Satans104 tempting Peter to deny Chriſt (mentioned preſently v. 34. and acted v. 44.) So Paul often puts the ſinnes of beleevers upon the Devils account, 2 Cor. 2.11. Leſt SATAN ſhould get and advantage. And 2 Cor. 11. v. 3. I feare leſt as the SERPENT beguiled Eve, your mindes ſhould be corrupted. And v. 14. Satan himſelfe is transformed into an Angel of light, and therefore it is no great thing, if his Miniſters be alſo transformed, &c. And 1 Cor. 7.5. Leſt Satan tempt you for your incontinency. But Chriſtians them­ſelves, to ſhew their full acquain­tance with their owne hearts, and the ſincerity of their repentance, do lay the load of the tempta­tion upon their owne corruption, Pſal. 51.

Therefore to cloſe this Rule. Be watchfull enough over your owne ſpirits; the evill ſpirit can­not105 prevaile without the conſent of yours. Obſerve your hearts wiſhly, eſpecially, when they are gazing, and bring them much into Gods preſence and company. In the Kings preſence no rapes, or robberies or violences are com­mitted.

Fifth Rule. Be not ſecure that any man of what quality or con­dition ſoever, is free from the aſſault of temptations. All the beſt of Saints have beene tempted, as Adam, Eve, Job, David, Peter, Paul, Chriſt, with intimations of the reſt, 1 Cor. 10.13. Tempta­tion common to MAN, 2 Pet. 3. chap. verſ. 9. The Lord know­eth how to deliver the godly out of temptations; proved by ſeverall inſtances in the preceding part of the Chapter. Therefore all the ſonnes of the firſt Adam muſt ad­dreſſe themſelves to the ſecond106 Adam againſt temptations as Paul, Rom. 7.25. And muſt looke on Chriſt diſtinctly under that conſi­deration, and habitude, as in ſpeciall fitted to compaſſionate and comfort us in our temptations, Matth. 4. Heb. 2.18. For that hee himſelfe ſuffered being tempted, he is able to ſuccour them that are TEMP­TED, Heb. 4.15, 16. For we have not an High-Prieſt which cannot be touched with the feeling of our in­firmities, but was in all points TEMPTED, like as we are, yet with­out ſinne. Let us therefore come boldly to the Throne of Grace, that wee may obtaine mercy in the time of NEED.

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


Now theſe two, originall ſinne, and Satan, with their de­vices, under the painted cloath of ſinne-al