The Churches Security Together with the Antidote

F Or as much as Christ Jesus the son of God, our blessed Savior, our holy harmless undefiled hight • riest, separate from sinners, and made higher then the heavens, was subi • ct to the like infirmities, and temptations in all things (as we are,) but without sin, and that which amongst other temptations, his three-fold combat and conflict with the devil, doth demonstrate, we must not think it strange, or take it offensively, that we that are but his members, his servants, yea and most miserable and sinful creatures should be liable, and subject to the temptations, and assaults of the world, fl • sh, and the devil. For first we must be conformable unto Christ our head. Secondly Satan's m • lice, and rage against us, especially in these last days wherein he perceiveth his time to be so sh • rt, is restl • sse and vnpea •• able. Lastly every Christian man, yea the most perfect believer that liveth upon the earth, by reason of his manifold ignorances, slips, errors, drowsiness, defects, imperfections, doth (if God and grace prevent not) minister and afford continual matter, and occasion for the tempter to assault him, yea and to work upon him. Therefore, as Christ Jesus was assaulted with three special temptations, whereof the first was directed to remove him from his son-like confidence in God. The second, to puff up his m • nde with rash presumption in the protection of God. And the third to blast, and infect his mind with the venomous vapor of ambition, and covetousness, all which he resisted, and over-came by the scripture, and word of God: even so here in the Cantickles the church was encountered with three sorts of temptations, though in form and kind differing from Christ his temptations. The first which is the best, and most holy temptation, was her Love-sickness, or falling into a swound, by reason of the sight of the great provision, and spiritual dainties that Christ had prepared for the Church. Answerably hereunto Peter in the trans • iguration of Christ was so ravished, and surprised with the sweetness of that momentary glory, that he imagined Christ his kingdom and glory to be earthly, and did plaee the blissful happiness of the Saints in this trans • tory and troublesome world, which alone is to be sought in heaven. And proportionably hereunto Paul (whether in the body, or out of it, he knew not, and therefore it is not in our knowledge to determine) was wrapped v • into the third heaven, or Paradise, and h • ard words which cannot be spoken, & which it is impossible for mā to utter.

The second temptation wherein (as also in the next following) the Church more bewrayeth her corruption, is the fear (which cometh from infidelity) in the Church, least she had lost Christ; yet so qualified, as thereby the spirit kindleth in her more pains, and study, both to seek to attain unto Christ more nearly, and to apprehend him more firmly, and in a while after that all the means had been used, she findeth Christ, and reneweth and reviveth her faith in him.

The third, and last temptation, which is worldly drowsiness, and some kind of security, incident to the Church, and children of God; the bitterness, and extremity whereof was, that she fell into a swound, that is, she for the time, was almost in despair of her salvation, as one deprived of feeling and comfort of grace: But at length by communication with her friends concerning Christ his excellency, and the place where he was gone, her faith beginneth to revive, & she assureth her self that Christ is hers, & she is his. And this is the third, and last temptation, wherein we mean to insist. The original, brief & substance of it is contained in these words; I sleep, that is, I am some-what secure, and careless, and keep not that watch against the pleasures of this life, and the baits & hooks of the world as I should, and am bound to do.

Then followeth a limitation, or exception in these words. But mine heart waketh, that is, my • aith apprehendeth, and holdeth Christ, and I do not suffer my delight, and joy in him to cease, and determine.

In the temptation comprised in these words, I sleep, two things are to be considered. First the Churches winking, or slumbering. Secondly the confession, and acknowledgment of her fault, and offense.

In that the Church is here said to sleep, or slumber, yet so as that she discerneth off, notwithstanding that her heart, that is, her faith, and better part waked, laid hold on, and found sweere repose, and contentment in Christ. We learn hence this doctrine, and iustruction viz. that the true Church of God, and the particular members of it, are not only subject to sin, and error in general, for every man is borne, and conceived in sin, every man is a liar, we have all sinned, and stand in need of the golrie of God, who knoweth the errors of this life: all our righteousness is but as a menstrous cloth. and when we have done all that we can, we are but defective and unprofitable servants; but also, and that more particularly, that many times the Church of Christ, even in the best, and most flourishing outward Estate of it, is overtaken with a kind of spiritual slumber, and security, and is less careful, and watchful to beware of the snares of the worlds prosperity, and the baits, and allurements of honors, and pleasures; so that here it must needs follow that her faith must oftentimes be weakened, eclipsed, and darkened, yea and she now and then fall into simptoms, and fits of desperation.

The truth hereof appeareth first in David, who when he was established in his kingdom, and flourished in prosperity, was puffed up with carnal security, and confidence in his own strength, and full little thought of his own infirmity, dangers or iminent evils, as though his present felicity should never change: but presently God hid his face from him, that is withdrew the sense of his favor, and good will, and cast him into trouble, and calamities, and so awakened him from his slumber, and drowsiness.

Secondly in Hezekiah (otherwise a right good King) whose heart was lift up with pride, by reason of his late and glorious victory, and abundance of treasures, in so much. that he in ostentation shown unto the ambassadors of the King of Babel all his treasures, that be had in his house and realm, so that wrath came upon him, and upon Judah and Jerusalem.

Thirdly in Ephraim, who in his prosperity was as an untamed Calf.

Fourthly, in the very wise Virgins, who (though they had their Lamps furnished with oil) yet they slumbered at Christ his second coming.

Fi • tly, in Christ his disciples, who because Christ whiles he lived upon the earth, kept them from all dangers, dreamed of continual prosperity, and could not conceive of nor endure to hear of Christ his death and resurrection; in-so-much that at the time of his suffering they slept and slumbered, when they should have watched, and prayed, and when Christ was once apprehended, they all, for fear, forsook him, • nd fled away, yea and Peter denied him three several times, with cursing and swearing, Mark. 14. 71. This was the state of the Angel, and people of Sardis, who had a name that they lived, yet were dead. The luke-warm Church of Laodicaea was tact with security, and slumber. She indeed said that she was rich, and increased in worldly goods, and had need of nothing, whereas the holy Ghost testifieth of her that she was wretched, miserable, poor, blind, and naked. And lastly the Church of Ephesus, (albeit in all other things a most excellent Church) yet she is noted for this, that she left her first love, that is, she had abated, and remitted much of her former love, both to God, and her neighbor. Now he is happy that can Rerum cognoscere causas, that is, know the causes of things, and by feeling of the pulse, judge, and discern of the disease.

The causes then from whence the churches slumber proceeded, were (especially) worldly prosperity, and cares, as likewise earthly delights, and pleasures; which how greatly they hinder, yea and many times choke all zeal, and sanctification, appeareth manifestly by the third sort of hearers, which are resembled to seed sown amongst thorns, they indeed hear the word, and after their departure to their domestical occasions, they are choakea with cares, and with riches, and voluptuous living, and bring forth no fruit. The sense hereof is, that even as thorns, & other hurtful incombrances do choke the corn (that is otherwise prosperous) whiles it is growing to a stem or stalk: so corrupt motions of the flesh do prevail in the hearts of men, and overcome faith: so that it doth suppress, and oppress the power and working of heavenly doctrine before it be come to his full ripeness. And therefore it standeth every man upon, to pull these manifold thorns out of his heart, unless he would have God's word utterly choked in him. Prosperity, and excessive pleasures and delights, corrupted, & effeminated most wise Solomon, that at length he was drawn to commit idolatry himself (as some interpret) or at least) to grant a toleration and permission of it to his out-landish wives, & concubines, if not to others. And because the spiritual sleep, and slumber, which hath allusion to that which is natural, doth and will, by way of comparison with it, more fully and effectually appear, let us a little consider the similitude, and proportion that is betwixt them both.

Natural sleep is the rest or binding of the senses, and the suspension, or interruption of the spirits, caused by certain sumes and vapors, which by reason of plenty of meat and drink, ascend from the stomach into the head and brain, and thereby stopping the roots of the sinews, or nerves, are by the animal spirits carried unto the seats of the outward senses: so a spiritual sleep or slumber, is a ceasing, or stopping of the spiritual senses, so that the spiritual eye, for the time, cannot see, nor the ear attend, nor the palate taste, the mouth speak, nor the stomach desire, or digest, nor the hand work, nor the feet go, (as in a deep sleep): or but very faintly, and weakly (as in a winking, or nodding slumber) such as that of the church is in this place, and it is caused from the fumes, and vapors of earthly prosperity, cares, and pleasures, honors and glory, which ascend from the distempered affections into the mind, and judgment, and so stay, and suspend the spiritual senses, and cause sleeping, slumbering, nodding, winking, &c.

But because these te • ptations are not so frequent as fearful, nor so delightsome as dangerous and deceitful, in so much that the most virtuous, wise, learned, religious, and prudent men in the world have hereby been enticed, and entangled, I will for the better laying open of them insist, and in order handle every particular branch.

First touching worldly ioylitie and prosperity, it pusfeth up the heart with pride, and contempt of others; and it stealeth away the heart from God, as Absalom did the people's from his father David; and here-upon Paul adviseth Timothy to charge his rich hearers that they be not high minded, and that they trust not in vncertaineriches but in the living God: And to this effect, the Lord warneth the Israelites that when they have eaten, & filled themselves, when they have built goodly houses, and dwelt in them, when their beasts and sheep are increased, and their gold multiplied, that then their heart be not lifted up, no they forget the Lord their God. In prosperity, David committed adultery, and murder, and numbered the people in the pride of his heart. In his prosperity the prodigal child departed from his fathers house, and wasted all his substance by riotous, and intemperate living. From hence also sprang the sins of Sodom; unnatural lust, pr • de, fullness of bread, abundance of idleness, and contempt of the poor.

The Princes of Israel being at ease in Zion, • ut far from them the evil day, as though God's plagues should never ceaze upon them: They lay upon their beds of Ivory, fed, and fared deliciously; had all varitie of Music, wines, and ointments; Put none of them was sorry forie for the affliction of Joseph, that is of their brethren in captivity.

The riche man in the Gospel, whose ground brought forth plentiful fruits, and whose thoughts were altogether set upon the enlarging of his barns and buildings, applauded, and soothed up himself in his security, as though he had obtained a long lease, or patent of it, but that night was his sou'e fetch • (by the Devil ) from him.

The warmth of Ca • phas his fire, and the occasion of ill company there, induced Peter to deny his Lord and master. The world bewitched Demas, and made Judas a traitor. By reason of worldly prosperity, and eager and earnest pursuit after it, it is, that many Anassims, Nimrods and Termagonts of the earth, oppress and insult over the poor afflicted and innocent; and as the great • ishes devour the smaller, so do the riche the mean and poorer sort. Hence it is, that many of them, join house to house, and lay field to field, until there be no place (and elbow room for the poor), that they may be placed (alone) by them-selves in the midst of the earth. This avarice and unquenchable thirst of the Ahab's of this world, that will never be content until they have by hook or crook got Naboth his Vineyard, is the common sin of the land, not decreasing or going back ten degrees, as the Sun in the time of Ezech as, but prevailing like Noah his deluge, until all be drowned. The poor cry, and no man (almost) for the time regardeth or righteth them, but the Lord in heaven beholdeth all, and his eye liddes try the children of men. And as for these encrochers and enclosers, GOD at length frustrateth them of their hope and expectation, pulleth down their houses, leaveth them void of inhabitants and tenants, and curseth their grounds and fields, that they answer not the labor and cost bestowed upon them.

From the abuse of ease and prosperity, likewise, ariseth riot, pride, excess, and phantasticknesse of apparel amongst all sorts and ranks of men, and especially in women; who like to them, yea and exceeding them much in Isaiah his time, beyond their degree, and all comely gravity; affect and follow after bravery, sumptuousnes, garishnesse, strange, foreign, monstrous and ridiculus fashions, much unbeseeming Christian profession & the daughters of GOD, who should rather labor to be inwardly garnished then outwardly trimmed; and whose attire should be holy, decent, comely, and rather within then above their calling. But this malum (I fear) is i • mebicabile & nolime tangere, the fault of Court, City & Country. But for all this, God will and doth punish this pride, many times with shame and captivity, and many times with poverty and beggary, and he will call them to account for spending so much time trifling and tricking themselves, and for improouing, racking and inhauncing their rents, to the ruin of their poor tennants, and all to maintain their pomp, and curious bravery.

From the worlds prosperity and the desire and lusting after it, proceed so many ungodly, unequal and unprosperous marriages. Here it is, that sometimes men of sort and place yea and those that do or, at least seem to prosesse Religion very sincerely, will for lands and livings, match their sons and daughters with Atheists and half Papists, as though religion should stoop to riches, and as though Godlines would sooner be gotten then worldly goods. But is this marrying in the Lord? will iron and clay cleave together? and can any good come of so bad beginning? To conclude the great red dragon with h • s tail, that is not so much with his ceremonies, inventions, and traditions, (albeit v • le, and antechristian) as with his pomp, promises, preferments, dignities, drew the third part of the stars from heaven, and cast them to the earth. By the stars according to the phrase of scripture are meant principal and eminent persons both in church, and common-wealth, that were drawn by this bait from the heavenly truth, and divine studies, to intend wholly earthly, and transitory things, and to become vassals, and slaves unto Antichrist.

Seeing that worldly prosperity, and welfare, (though not properly in his own nature, but accidentally through man's corruption) breedeth, and bringeth the before named, and many other evils with it, as we also of this blessed Island can for many years by woe • ull experiments testify; for from hence hath proceeded so much Atheism, so great neglect of God's worship, such contempt of the word, such profanation in many places of God's Sabbath, such abuse of the Sacraments, such blasphemy, such oppression, and so infinite enclosures, such a night upon many Prophets, &c. We must therefore beware of the inffection, and poison hereof, & decline it, as we would, in a nother case, the whore of Babylon's golden cup in her handful of abominations, & filthiness of her for • ication. Let our treasure be in heaven, not upon the earth let us not build upon outward prosperity, for this is but a sandy foundation; neither let us trust unto it, for it is as a reed, or rotten post, & will soon fail us, let us not set our heart upon it, but upon God, our hope, and our confidence forever, who will never fail, nor forsake us. Let it be our servant, and subject, and tributary to us as the Canaanites were to Solomon; but let it not be our master, and commander: for that were a base, and preposterous course, then might we say (as Sollomon in another case saith) I have seen servants on h • rses, and Princes walking as servants on the ground. Seeing that worldly prosperity is not the true contenting, and • uerlasting treasure, peculiar and proper only to the Saints, and servants of God; but it is earthly, vain, deceitful transitory, and common to the wicked with the good, yea the wicked enjoy it (though as usurpers only before God,) commonly in greater measure then the godly; we must not rest and settle our affections upon it, but if we be risen with Christ, seek the things above. God who is all sufficient, must be our portion, and if our riches any manner of way alienate, or withdraw us from him, or his service, we must cast them away as the Mariners in a tempest cast their wares into the Sea: Better to loose all with the Apostles, and poor afflicted Hebrews, and to gain Christ our heavenly treasure, who is the fountain of all happiness: Then to win the world, and loose heaven, and make shipwreck of our own souls. This is not to change 〈 in non-Latin alphabet 〉 , that is golden armor for brazen as Diomedes in Homer did with Gla • cus: but it is to exchange ease for eternity, the world for heaven, and the Devil for Jesus Christ.

For as much as riches, and prosperity in them-selves, and especially to the godly who know how to use them, are not evil, but good blessings of God, and they are given and lent us of GGD to dispose of them as good Steward • , to good ends, and upon right uses; we must therefore at the commandment of GOD, and following the worthy presidents of Abraham, Lot, I • b, the Noble Sunamite, •• ad • ah, Nehem • as, Leuie, Zachaus, the Centurion, Cornelius, Dorcas, Gaius, and many more in Scripture, and in all ages sithence, with our temporals, and outward riches, relieve the distressed, feed the hungry, entertain strangers, nourish and maintain the Prophets, & ministers of GOD, feast the poor provide for the fatherless, and widows, advance religion, further learning, & do good to the common wealth, and place where God hath seated us. Then shall our riches, and prosperity be sanctified unto us, and be means to procure comfort to our souls, and strength to our faith here: and afterwards add to our glory in the kingdom of heaven. For according to the measure of our faith, and well-doing, shall God in favor, and mercy reward us with further glory, and happiness in the world to come. To end this point, shall an Heathen writer, yet Prince of Philosophers say. Thou shalt love God, if thou shalt imitate him in this, that thou mayest do good to all, and hurt to none: and shall not we having the light of grace, the warrant of God's word, the examples and practice of all his Saints, and worthies, and so singular, and precious promises laid before our eyes, much more carefully, and conscionably put it in execution? Otherwise undoubtedly, our riches, our gold, our silver, our lands, livings, possessions, revenues will be but matter, and fuel of our just, & greater condemnation at the last day.

The second cause, or occasion, of the Churches slumber, and security, is worldly thoughts, cares, and desires, and this hath some affinity with the former, and many times doth follow it. The effects hereof are, as diverse so dangerous, as manifold, so most miserable. They distract the mind, and like wild horses draw it and drive it this way, and that way, and therefore are called 〈 in non-Latin alphabet 〉 , that is distracting cares.

They choke the word of God, and make it unprofitable. For a man that is full of worldly cares, and thoughts, hath his wits a wool-gathering (as the common proverb is) when he should attend to better matters, his mind is on his half-penny, and all his zeal is for Diana the great Goddess of the Ephesians, when it serveth for the maintaining of his trade, and not upon GOD'S word, which is the food of the soul that endureth to eternal life. When he is gone from hearing the word, he either forgets all, or (at least) neglecteth all, and practiseth nothing, for it is impossible for a man to gather grapes of thorns, or figs of thistles, or to expect any good from such.

Secondly, worldly sorrow, that is for loss of commodities, and goods, or for sense, and ferae of evil, breedeth death, that is causeth desperation, & by consequence death: It is the Heathens sin to be distrustfully careful; and to say what shall we eat, or what shall we drink, or where-with sha • l no be clothed? But we must committee our ways to GOD, cast all our care upon him, who careth, and provideth for us, and be content with our estate; for GOD hath made a promise, that he will never fail, nor forsake us. Will the LORD feed the Ravens that cry unto him, and will he not feed his children? will he nourish the wicked his enemies, and will he not much more feed his friends, and beeloued? shall he so gloriously cloth the Lilies of the field, and will he not much more apparel those that serve him, and depend upon him continually?

Lastly they that desire to be rich (saith Saint P • ule ) fall into many temptations, and snares, and fall into marynoisome, and foolish lusts, which drown men in perdition, and destruction. And in the end of the next verse he addeth they err from the faith, and pierce themselves thorough with many sorrows. Now the Apostles meaning in this place is not, that riches are (properly) the cause of the evils here mentioned, but only the inordinate appetite, and desire of man. The temptations into which hereby private men fall into are many: straining, and stretching their consciences (as some do their broad clothes, and carsies) but especially in the ministers of whom the Apostle specially speaketh, they are so blinded many times with covetousness, that they refuse to do, and defend nothing be it never so absurd, so soon as the hope of money, and profit hath bleered, and blinded their eyes. And as touching faith, they that are over troubled with wordly cares soon fall, and revolt from it, as we have Demas for an example. Lastly they are sundry times horribly tormented in conscience, as it befalleth unto desperate men: To these sorrows may be added suites in law, losses, hostilities, dangerous bargains, and the like.

But some men will (perphaps) object, and say I have a great family, and many children to sustain, and the world is hard, and I do no man open wrong, therefor it is lawful for me thus to cark, and care, to toile, and moile, or else I know not how to live, but I must be enforced to borrow, beg, or steal.

First albeit it be lawful, and necessary for a man carefully to keep the goods, which he hath gotten, and to employ them to necessary, & profitable uses: & albeit the thoughts, and hand of the diligent bring abundance, and poverty cometh upon the idle person, as one that travaileth by the way, & necessity like an armed man; and he that doth not provide for his own, and namely for them of his household denieth the faith, and is worse then an Infidel; & albeit every man must follow his calling; yet notwithstanding, thoughttaking, distrustful care, and toiling, and moyling continually with labor and grief is not hereby warranted, but rather reproved, and in many other places of scripture totally condemned. For first no man can hereby add one cubit to his stature, much less to his life.

Secondly men hereby show themselves more like Paynims, and Gentiles who only seek after these earthly things, then like Christians, who waiting for the glorious resurrection of the body, and eternal life, should not take such carking care for this mortal, and miserable life.

Thirdly worldly cares, and the sincere serving of God, are so opposite, and contrary that a man cannot intend both together, he cannot serve GOD, and mammon; and therefore so much as a man addeth to his thoughtful care, so much he detract • th from his hope, & confidence in God. Fourthly we are servants in our heavenly Fathers house, & therefore he will kindly, and lovingly provide that which shall be good for us. And as for borrowing, so it be within our ability, and with a mind, and conscience to repay it, is upon just occasion lawful. And as for begging, if we serve God we shall never beg, or if it sometimes should so fall out through ino • itable losses, & through the disorder of common-wealths, yet we shall never be forsaken of God. Lastly they that trust in God, and carefully, and thirstily walk in their calling shall be so far from stealeing, that they shall either be more enabled to give then to rece • ue, or (at least) being contented with that they have, and making the Lord their portion, they shall be far from any such unlawful practice.

Let us therefore beware that we do not with the Gentiles, or with those that want faith in God's providence with so egar appetites, and thoughtful cares seek after these outward, and earthly things, as though they were the chief good; but before all things, and with all study, and endeavor seek after heavenly, and spiritual things, as the most principal blessings, and the true riches of man, & then, as for all other things God will cast thē upon us as an advantage, or overplus, we not careing, or looking for thē.

Secondly let us not headily, and over hastily vex, and torment our selves with the expectation, and thinking upon things to come, like unto those that vainly imagine, and dream of diverse afterclaps, calamities, and crosses to ensue. For present distresses, and difficulties bring unto us troubles enough, and therefore we have no reason to multiply care and misery by taking thought for that which is to come. And to finish, and absolve this point, very Heathens condemn this carking care for future events. Quids • futurum, cras fugequerere, that is forbear to inquire what shall be done tomorrow. And (as Cicero saith) meditationem fut • ri mali &c. the thinking upon an evil to come, and that, perhaps will not come at all, is foolish: that every evil is greeuious, and painful when it is once come.

Lastly we must commit, or (according to the original) roll our way upon the Lord, that is, we must in hope, and patience commit the issue, and event of all our actions, and affairs to his divine providence, and disposition, and vnload all our cares, and labors into God's bosom. We must also trust in him; that is persuade our selves that we are governed of God, and pray also to be governed by him, and then he will bring it to p • sse, that is grant an happy, and prosperous success; and not suffer our hope to be frustrate, as he justly punisheth the infidelity of the children of this world. For otherwise our life, and calling cannot be ordered, and directed by man's diligence, and industry, for except the Lord build and oraer the house they labor in vain that build it, therefore in so great weight of business, and dangers we stand in continual need of the presence, and help of GOD.

Now we are come to the third cause, and occasion of the Churches slumber, and security, and that is, that she to much addicted her self, and slacked the rains to earthly delights, and pleasures: which are of marvelous force to rock, and lull men a sleep in the cradle of security. For even as we see that natural sleeping, and slumbering is many times procured by singing, music, rubbing, sweet broathes, and such delightsome things: Even so the sleep, and slumber of the soul is often caused, not only by the use of pleasures, and delights that are in them-selves unlawful, which rather work the death, then the slumber of the soul, but also (as here is intended) by the unseasonable and immoderate use, and following of sportes, delights, and recreations that are in themselves things merely indifferent, and therefore lawful to be used, or foreborne. Examples, and proofs hereof we have many in holy scripture. The Princes of Israel in Amos time gave themselves wholly to delicacy, wines, feasting, music &c. and hereupon thought not upon their captivity at hand, much less pitied the distressed Estate of their afficted brethren; but hereof I have spoken before, Wise Solomon that felt, and found by woeful experience the poisonful infection of pleasures, pronounceth laughter to be madness, and all pleasure to be but vanity.

The Jews in Isaiah his time, bathing, and soaking themselves in their pleasures did not consi • er the w • rke of God, that is they did not heed, nor take notice of his judgments at hand. The baits of pleasure, and a prodigal mind withdrew the lost child from his fathers house, and protection, and at length brought him to shame, and extreme poverty.

It was one of the sins of the old world before the general deluge, and of Sodom, and the Cities adjoining before their destruction from heaven, and it is one of the main sins that now doth, and shall reign in the world, Christ his coming to judgment, namely pleasures, • nities, delights. The particulars, whereof were, eating, drinking, marrying wi • es, and gi • ing in marriag • . Herevnto is added sur • etting, and drunkenness, of which sins our S • uiour in Luke doth so warn us. By the former example our Saviors meaning is, that men shall be so taken up, and possessed with the pleasures, and profits of this present life, as if not change, & alteratiō were to be looked for. whereas otherwise eating, drinking, marrying, &c. are not in them-selves unlawful, (for they serve for man's necessity, and comfort) unless men excessively, or altogether hereunto addicted, should grow insensible of God's judgments, or shutting their eyes should run into all licentiousness, as though there were no God in Heaven that would take vengeance on them: And as for those vile & damnable sins of surfeiting, and drunkenness, what hurt they bring to the body, what lauishment to the goods, what abuse of the creatures, what discredit to a man's good name, what decay to the wit, and understanding, what ill example to the world, what scandal to the godly, what offense to God, and what disstruction to the soul, daily, and lamentable experience showeth? Paul saith that the widow living in pleasure is dead being alive, is she is dead being idle, and serving for no use.

Lastly it is one of the sins of the whore of Babylon, and cause of her ruin, yea a fore-runner of it, to live in pleasure, to sit as a Quee • e, to persuade her self that she is no widow, and that she shall see no mourning. These pleasures if we do not beware of them, & wisely and soberly use them, are as baits to entice us, snares to entangle us, a delectable frenzy to beguile us, thorns to prick, and gore us, Vlisses his Syrenes to turn us into swine, and beasts, the fuel of concupiscence; finally they bring a spiritual lethargy, it is both forgetfulness, and a slumber upon the soul, and the infection of the wit like the biting of an Asp which casteth the person that is bitten in a sweet sleep, out of which he never recovereth. The use of this point serveth to check, & condemn the practice of those especially that having lands, livings, and possession • spend their time in pleasures and sports, but not in readi •• the scriptures, in perusing good books, in singing of psalms, nor in being instruments of doing good. Herevpon they like wax are apt to receive any form of religion saving the truth, and no marvel, for he that maketh no conscience of his pleasures, & of directing his life, will make no conscience of true religion; for he loveth his pleasures more then God. And answerably here-unto Nimrod, and Esa • are taxed and noted for their hunting, Nimrod a great hunter before the Lord, but an oppressor, Esau an hunter, but a hairy, and a wild man, and a persecutor of his brother.

Ob, But is not hunting lawful?

An. Yes if it be not upon the Sabbath days, and be in moderation. Secondly if the same persons be as careful, and diligent according to their calling, and occasions to hunt the Romish Gray Fox, and all his cubs, Jesuits, Seminaries, Priests, Papists, Recusants, that devour the vines, that is, corrupt and destroy the Churches: Here is good game, sport, pastime, here is pleasure and profit: Otherwise to hunt, and kill the silly Hare, and the Deere that do none or little harm, and to let these stinking, subtle, and cruel Foxes alone, is both dishonor to God, and shame to them-selves, dangerous both to Church & common wealth.

Ob. Is not bear-baiting, and cock-fighting lawful and allowable?

An. No, for it maintaineth, yea, and increaseth the enmity, and opposition between the creatures, which man's sins brought first into the world: And therefore they should rather labor to reconcile, then to set the creatures at jar, and rather lament then to sport themselves when they see them one to rend and devour another: Yet notwithstanding if they will have some proportionable sport wherein to recreate them-selves, let them first like prudent Paul who for the preserving of himself set the Scribes, and Pharasies at difference; so let them for the defense of them-selves, and the weakening of the Papists, ours, and their adversaries, show their best wit, skill, and indeuor to set these Midianites at enmity against them-selves, by showing the opposition of the late Papists with the ancient, the Jesuits with the secular Priests, and one Papist with another, yea one, and the same Papist many times with him-self; as two excellent, & worthy Divines Master Doctor Willet, and Master Doctor Morton the one in his terrastilon, and the other in his prima et secunda Ap • logiae Catholicae parte, have most notably attempted and begun.

Secondly let them rather, and upon far better ground, and undoubted recreation and comfort, labor and endeavor in their own selves, and souls, to work, and breed enmity and war between the flesh and the spirit, and by all holy means to continue, and further it, for as long as this battle, and conflict lasteth, there is grace in the heart: and when this ceaseth, faith, and grace determineth. Let them strengthen, arm, and encourage the spirit, and disarm and weaken the flesh, and sin, that the spirit may triumph, and the flesh be subdued; Here is sport that will end in greater pleasure, here is matter of exercise that will not undo, or hurt us, but enrich, and make us all blessed. But it is much to be feared that most of those that are so carried away with human vanities, and these cruel sportes; little know, and discern what this battle between the flesh, and the spirit meaneth, much less are they trained up, and beaten in it.

Use. 2. Secondly we must keep such a moderation, and temper in the use of lawful pleasures, we that have wi • es must be as though we had none, so was it with good Uriah who for the time that his service in David's wars lasted, made a conscience to go into his wife, least the pleasure of her might perhaps make him more Remiss, and unwilling to perform that warlike charge imposed upon him: we that reioyee must be as • hough we reto • sed not, we must use them, as Jonathan tasted of the hunny, only for his necessary refreshment, and as Canis e Nito bibit, a taste & away. Finally we must qualify, and temper them with the fear of God, that we be not seduced by them, or (at least) made more unwilling, unfit, and unapt for better exercises, and actions.

A fourth, and last reason of the Churches s • curitie, and slumbering in general, and of the special members in particular, may be, and is oftentimes the desire, affectation of honors, titles, and of the glory, and applause of the world; which many seeking, and withal obtaining, judge of them-selves rather by the opinion, and esteem of others, then by the sound knowledge, and experimental Judgment. Hence it was that the Church of Sardis had a name that she lived, and yet was dead. Of this sort are those that have a form of godliness, but deny the power of it.

The Devil (albeit twice before repulsed) at length tempted our Savior Christ by showing him (in a vision perhaps) all the kingdoms of the world, and the glory of them, hoping thereby to blind his eyes, and to prevail against him, as he doth against many. Moreover Christ reproving the Scribes, and Pharasies for their vanity, and ambition, in that they hunted after human glory, and neglected the glory that was due unto God, saith he how can ye believe that receive honor one of another, and seek not the honor that cometh from God only? And this affecting, and desire to gain, and retain human titles, and glory is one great cause that detaineth many of the Papists from admitting of the purity of the Gospel, and it is some occasion of hardening them in their Idolatry. It is said of many of the chief rulers in the time of our Savior. Nevertheless even among the chief Rulers many believed in him but because of the Phara • ies they did not confess him, least they should be cast out of the Synagogue, for they loved the praise of men more the thē glory of God. It is to be thought • not withstanding these chief Rulers (amongst whom was doubtless Joseph of Arimathea, and Nicodemus were endued with true faith; but it was for the time very weak & young, which God beareth withal, & in process of time cureth and perfiteth. Ambitious vanity possessing Absalom, moved him to seek to deprive his aged father David of his Crown & Kingdom. The assenting unto the flattering and blasphemous acclamation, and applause of the multitude caused Herod to be smitten of the Angel of the Lord imm • diately, because he gave not the glory to God, so that he was eaten of worms and gave up the Ghost, & it made the scribes, and Pharasies to delight, and content themselves with an external, and only seeming righteousness; who in their fasting▪ pra • ers, alms, titles, robes, salutations, aimed at, only the praise, and commendation of men, and therefore are by our Sa • iour justly, and often taxed, and checked for it. They had the reward that they sought for, viz. the praise of men, but they had no reward, or approbation from GOD. In so much that Christ saith. I say unto you except your righteousness exceed the righteousness of the scribes, and Pharasies ye shall not enter into the kingdom of heaven.

The pomp, and applause of the world is nothing else but a vapor, or fume soon consumed, it is like a fether tost in the air from month to mouth, then which nothing is more light, vain, and inconstant; and the bravery, and flaunting glory of the world is nothing else thē an Idol, & a vain thing, yea like unto a dream wherewith for a time a man doth delight himself, whilst that he conceiveth great hopes of riches, honors, preferments, and renown: but when he waketh all his hopes perish, and come to nothing.

Obi. But is it not lawful for a man to seek to seek to get a good name, credit, report, and estimation amongst men, and when he hath once gotten it to maintain, & keep it.

Ans. Yes without question for whatsoever things be of good report if there be any virtue, if there be any praise, we must think on these things. Secondly that which GOD promiseth, and bestoweth upon his children as a special blessing that they may moderately seek, and desire, but he promiseth to honor, yea, and honoreth them that honor him.

The principal reason that must induce, and draw us hereunto, is, and must be not our own glory, but that by our means the Gospel, and the name of Christ may be well spoken of; for the good name of Christians is an ornament and credit to the Gospel. And upon this ground Paul exhorteth servants to subjection, faithfulness, and obedience that they may adorn the doctrine of GOD their Savior in all things.

Lastly our Savior willeth, and exhoreth us saying. Let your light so shine before • men that they may see your good works, and glorify your father which is in heaven. Therefore it is lawful to have a diligent consideration, love, and care for a good name, for so much the Greek word 〈 in non-Latin alphabet 〉 . used before Phil. 4. ver. 8. importeth. But here certain rules are to be observed. First we must beware that in no wise we detract, and derogate ought from the honor, and glory of GOD (as the Papists do who attribute, and ascribe merit, satisfaction, and justification to their own works and inventions, and not to the grace of GOD only.) for then they that despise GOD shall be despised, and he is so jealous, and zealous of his own honor that he cannot abide it to be given to any other: therefore we must in all things earnestly seek for the glory of GOD only, and not our own.

Secondly we must refrain from all manner of sin, and wickedness, for otherwise as one Fly doth corrupt, and cause to stink the ointment of the Apothecary: so doth one sin, or vice obscure, and eclipt his name that is in estimation, for wisdom and for glory.

Thirdly we must repent us of all our sins, and we must practice justice, and excel in good works. For then our memorall shall be blessed, and then that which we have done, shall be spoken of, and remembered with honor.

Lastly we must not delight in the oblique, or disgrace of any, but have a special regard to think, and speak well of others. For with what, judgment we judge, we shall be judged.

And this much touching the resolutiō of this doubt.

Use. 1. Seeing that the inordinate desire, and affectation of human glory, popular praise, and hunting after titles, and honor, do even in the best, sometimes so dim and darken faith, and make them secure, and careless in God's matters, we must not please our selves in, much less dote upon these outward, and vain things, least afterwards being despoiled of them we be like the beasts that perish, who feed only upon these outward things, and fore-see no further.

Use. 2. We must first, and principally approve our hearts, ways and consciences unto GOD, and seek to be inwardly holy & not outwardly only that our praise may not be of men but of God: for not he that praiseth himself, (no nor whom men always praise who may be deceived) is not allowed, but he whom the Lord praiseth. And Secondly when we labor and endeavor to approve our selves unto men, and especially to the true servants of GOD, if they do praise, and testify well of us, we must not despise, and neglect their commendation and approbation, but take it as a fruit and effect of our well-doing; and albeit they give no such great report and commendation of us, we must be content, and hold it sufficient, that GOD and our sanctified conscience, testifieth, and beareth witness of our Godly pureness, and well-doing. 1. Cor. 1. 3.

NOw because this doctrine is of so great moment, and importance, and of so excellent, and necessary use; I for the edification, and comfort of all good Christians will annex and set down six special, and principal, or characteristicall notes, marks and demonstrations, whereby a man may in conscience be persuaded that he standeth in the estate of grace, and is reconciled unto God, whether for the present temptation he have feeling or not. And by these notes and demonstrations it shall evidently appear who is in the state of grace and s • luation; for as the life is known by the motion, the fire by the light and heat, the tree by the fruit, and the sheep by the marks and brands, so may the godly heareby judge and determine of their faith.

The notes are these six following, which I will (God assisting) handle briefly and in order. The first is sound judgment in matters of faith and religion. The second sincere affection towards, and constant delight in Christ, and his Gospel. The third a constant course in all the excersises of godliness. The fourth an inward and godly sorrow for our sins, and for the offense of GOD.

The fifth is thanfulnes in acknowledgement and high esteem of C H R I S T, and all his graces and benefits. Lastly to suffer no sin to reign, and have command and dominion in us, but to dislike, resist and break it off. He that hath these, and the like 〈 in non-Latin alphabet 〉 congnisances, marks and properties we may say justly of him, he that hath or that doth these t • inges, shall never fall, that is, he is perpetually blessed, and can never by any violence, tyranny, or injuries of Satan, and the world, be overthrown or removed from his state, but is secure and safe against all evils.

Touching soundness of faith and judgment, it is when no heresy is maintained, or error held against the principles and grounds of Orthodox religion; but in judgment and conscience is directed, and rectified in all things by the holy Scriptures, this is a light to our ways, and a Lanth • rne to our steppes, the eye of our soul a lamp, and torch to guide and lead us, in the darkness of this world, it is a gate and door to let us unto Christ his chamber of presence, and to intromit us into heaven; it is a key to unlock the treasures of the scriptures; it is the foundation of our spiritual house, and the directer, & touchstone of all good works, and obedience. That, this soundness of faith and judgment is of absolute necessity, to prove unto us the truth of grace and God's favor, it shall thus by scripture most manifestly be declared.

The Church in the Acts of the Apostles is said to continue in the Apostles doctrine, the Church is built upon the foundation, the doctrine, and scriptures of the Prophets and Apostles. Elder men must be sound in the faith, nay the church must be rooted & grounded in it. If they had been of us (saith Saint John ) they had continued with us, viz▪ in soundness of doctrine, and in frequenting the holy assemblies. No other foundation can any man lay then that which is laid which is Jesus Christ. That is the doctrine of the Gospel, touching Christ his person, and office, is (as it were) the foundation of Christian Religion, therefore both pastors and people must by all means endeavor to keep this doctrine pure, and uncorrupted: And all doctrines and opinions, quirkes, and curriosities that are not agreeable hereunto, are but wood, hay, stubble which the fire of heavenly truth will in time to their reproach and shame reveal, and consume. The ministry of the word is given, and ordained of GOD that we might grow up to perfect on of faith, and that we should be no more c • ildren, wavering and carried about with every wind of doctrine. Jesus Christ yesterday, and today and the same forever. Be not carried about with diverse and st • ange doctrine▪ for it is a good thing that the heart be established with grace and not with meats &c. Faith is the eye of the body, if the eye be single the whole • ody shall be light.

The necessity, and most absolute use of this doctrine will appear by the Caueates and warnings that are given us in scripture to beware of seducers, & false teachers, and by the opposition and zeal that we are to show against all Atheism, Idolatry, Libertinism &c. Hence it is that in matters of conscience, and in troubles of mind we are put over to the law and to • he testimonies, and they that speak not according to this word have no light in them. They that will not believe Moses and the Prophets will not believe though one arose from the dead. Hence it is that David by reason of his understanding in, and love to God's word, hateth all false ways. Hence it is that the Church is exhorted to beware of false Prophets, to beware of the leuine that is, the infections and false doctrine of the Scribes and Pharasies, to save themselves from that forward generation, 〈 in non-Latin alphabet 〉 to play the Champions and to contend for the common faith, to come out of • abylon least they be partakers of her si • nes, and so of her plagues; not to go after false Christ's and false Prophets, for they must not so much as hear a stranger, that is, one that bringeth strange, and false doctrine, much less bid him God speed, that is any way show any countenance, and allowance to his corrupt doctrine. And no marvel for Heresy and false doctrine is the poison and pestilence to the soul, it stingeth, and vexeth the conscience like a scorpion. It doth eat and consume the soul like a Gangraene, it maketh men spiritually mad, yea and bringeth with it (if men die in it) certain and just damnation.

Use. 1. Wherefore we learn hence, first not to measure the truth of Religion by multitudes, vniuersalities, antiquities (as the Papists and ignorants, of the world do;) for h • rein we may soon be deceived, the broad way leadeth to destruction, Christ's flock is but a little one: and the number of the elect is (in comparison of them that perish) exceeding few, therefore we must try and examine all by the standard, and certain rule of God's holy word▪ and if it be consonant thereunto, we must admit it, otherwise reject it.

Use. 2. It meeteth with and checketh the error, and sottishness of the simple ignorant multitude, of whom for the most part we may truly say they know not the law of God and accursed, who term and call an Atheist a Papist a Libertine, (if • e be only outwarly and civilly righteous,) just, liberal courteous, sociable, a right honest man; as though there could possibly be any true honesty without fath and true religion, the cause and foundation of it; For Paul doth make Godliness a cause of honesty that is, of Christian life, and behavior.

Use. 3. We must beware of and shun all doctrine that tendeth to Atheism and Libertinism, and all popish opinions, and especially such as have been by some of late years vented, furbished and refined, and therefore the more dangerous, and deceitful. And indeed no better then the whore of Babylon's golden cup, glorious without, but within full of abominations and deadly poison. Of this kind of opinions, and errors (to omit others) are these following. First that the now Romish church (albeit idolatrous, and apostatical) is a true visible church.

2. Error. That the holy religion of Christ now professed, and by public authority maintained in England, and the doctrine and worship of Papists differ only in accidents and circumstances and not in substance, and that a reconciliation betwixt both parties might well be admitted. Whereas first the Romish religion is (for the most part) Idolatrous and heretical, but so is not ours at all. Secondly the Papists will in no wise yield to any reconciliation to us, though in truth, and why should we yield and be reconciled to them in error, and Idolatry?

3. Error. That we must not inquire how Christ is present in the Eucharist (viz: whether spiritually or bodily) intending hereby to keep men in suspense, and to make away for that absurd and blasphemous doctrine of Transubstantiation. Whereas otherwise it is most plain by scripture that Christ's presence is altogether spiritual.

4. Error. That the sabbath is but a ceremony, and that it is in the churches power and liberty to alter it, determine the time, and the continuance of it, and to remit and abate of the strictness of it as it shall think good. Whereas it is one of the ten commandments, and therefore must needs for substance be moral and perpetual, and it is in the power of no person to dispense withal, and the maintaining of this error openeth a door to all profaneness and licentiousness.

5. Error. The false opinion of universal grace, and the denying of the doctrine of • ternall reprobation in God's secret decree. Whereas saving grace is proper only to the elect, and that God hath eternally decreed, and doth in time actually pass by many and most, it is by scripture most apparent.

6. Error. That the sufferings of Christ were only bodily and not in soul (properly and immediately) but by Sympathy only. Whereas his souls heaviness, bloody sweat, prayer against it, and the consent of most worthy, and Orthodox Divines, evince the contrary.

Lastly it is malum omen, and prognosticateth much decay of sincere zeal and pure affection, when of late times amongst too too many students in Divinity, the sound, judicious, pithy and fruitful writings, comments, disputes, and Evangelical authors, such as are Calvin, Beza, Martyr, Bucer, Zanchius, Pola • us. Iunins, Jewel, Whittakers, Fulke, and Perkins, &c. are neglected, contemned, and out of request, and the false rubbish, and muddy books and writings of Popish schoolmen, and interpreters are iniudiciously & rashly received. Herevnto may be referred, (as a great rebater to faith, and a mighty infection, and corruption to good life, and manners,) the publishing, toleration, reading, and affecting of scurrile play books, unsavory, and amorous ballads, foolish ieasts, and feigned and unprofitable histories and fables. These are to to much in request; these effiminate men's manners, and make them apt to entertain any religion but the truth: and if perhaps they retain the truth, it is to be feared that it is more in show then in substance, for custom rather then▪ for conscience.

Now it followeth that we speak of sincere affection, and sound delight in Christ, and in his Gospel: Vbi am • r ibi oculus, where our love is, there will be our eye, and where our treasure is, there will be our heart. Our love to Christ must be hearty like Peters, it must be great like Mary Magdalins, it must be settled and unmovable that no water can quench it, no • the stoods drown it, yea we must for no substance part with it. Christ is the tree of life, and under his shadow we must sit down • and rest. We must count all things, whatsoever may otherwise be auantageable unto us, but loss and dung to win him. And as for the world, because it is the spring and fountain of all knowledge, the immortal seed, and the instrument of faith and salvation; we must receive it, and love it, if we would profit by it, yea, and prefer it above spoils, treasures, gold, silver, and precious stones. If we leese it, we leese all things, yea the very broad scale and patent of eternal life, and if we have and retain it (in sound judgment, sincere delight, and hearty affection) we shall live forever. We must also cleave unto the Lord with full purpose of heart, and entreat him to knit our▪ hearts unto him, least our hearts distracted with diverse desires, should remain in doubt, and take such courses as are not pleasing unto God; but that they being consecrated unto him may obey him, only rest in him, and depend upon him. Lastly we must wait for our full redemption, and entertain an earnest desire to enjoy e • ernall life.

This doctrine meeteth with the Stoics, and those that are Stoikally minded who deny affections, and would have men herein to be no better then stocks and stones; whereas in truth without these affections set upon their right object, and that in due proportion, there can be no true serving of God, no zeal for his glory, no fear of his name, no hatred, and detestation of •• nne, no spiritual joy and delight, no true love of God, his saints, and word, and no true faith and hope in God, &c. These are wings whereby we fly, and are carried unto God, chariots to bring us unto Christ, and they are the very heart and life of all our spiritual actions.

THe third note and mark of faith and grace, is a settled and a continued course in all the duties of godliness. And herein is Christian wisdom, fortitude, and resolution seen. For the proof and demonstration of this point, the Scriptures are plain and plentiful, David saith; I have respect unto all thy commandments. I have chosen the way of truth, and thy judgments have I laid before me; teach me O Lord the way of thy statutes, and I will keep it unto the end: And seven times a day do I praise thee, because of thy righteous judgments. The way of the righteous shineth as the light that shineth more and more unto the perfect day; that is the noon-tide, when the day is most clear and bright. And the meaning is, that the godly do daily profit in wisdom, and the fear of the Lord, and go from strength to strength, until they ascend to that perfection which may be attained unto in this life. This is one main end of our redemption, viz. to serve the Lord in holiness and righteousness all the days of our life. Again we are perpetual subjects and servants unto God (albeit otherwise his freemen and children) and we expect an eternal reward, namely eternal life purchased for us, and promised us, therefore our obedience must be perpetual also. But that we may the better keep this continued and resolved course in goldlinesse; we must always remember, and do our utmost endeavor, to repair, and renew our faith and repentance: for as we sin daily, so we must repent daily, and as we slip daily and loose some-thing (especially in the evil day and the time of any special temptation) so it is most requisite that we be carefulll to confirm and strengthen our • aith, and to renew our repentance. For recovery of bodily health and strength decayed, we use Physic, good diet, exercise, and all other good means, and shall not we be much more studious and provident by all means, for the recovery and repair of our spiritual strength and health that is any ways impaired, and diminished. This was the practice of Dau • d who saith I have considered m • ways and turned my feet unto thy testimonies. Hence it is that our Savior teacheth and commandeth us daily to confess our sins, and crave pardon of them at God's hands saying, forgive us our trespasses as we forgive them that trespass against us. Hence it is that before we receive the word we are to prepare our selves, and to take he • de to our feet, that is, to our affections, when we enter into God's house, and be more near to • ear them to give the sacrifice of Fools, that is we must vseall diligent endeavor that we hear the voice of GOD, and frame our life thereafter, and not to offer such sacrifice as fools do, who having sinned, imagine that they can satisfy the Lord with their ceremonious Worshippe, when their life notwithstanding is not amended. David s • ith th • t he will wash his hands in innocence and (so) compass God's alter. Likewise before the receiving of the Sacrament of the body, a • d blood of CHRIST; a man must try, and examine himself, and by consequence renew his faith, and repentance, and so eat of the bread and drink of that cup. And (to knit up all in a word) the Church of Corinth must expel that leaven the incestuous person: the Church of Ephesus must recover her first love: the Church of Pergamos must repent of that sin for tolerating them amongst them that mainta • ned the doctrine of the Nicolaitans. The Church of Sardis must awaken, and strengthen the thing that remain, that are read • e to die. The luke-warm Church of Laodicae • which was neither hot nor cold (which is now the common sin of our time and the malady of most Churches) must be zealous, and amend.

Use. 1. The use of this doctrine, is to cond • mne them that either use no holy and Religious exercise at all, and hereby discrie and bewray themselves to be mere Atheists, and Nullifidians, or else if they do perform any duty of piety, religion and love, they do it upon fits, brunts, passions; for a time, and that in some things only like Jehu, and their goodness (like that of Ephraim and luda • ) is as a morning cloud, and as a morning dew it goeth away, they are soon hot and soon cold, and they are far from any steadfast resolution, and continued practice, which only is proper to a true justifying faith: whereas hypocrites, temporizers, and wordlings may (for a time and upon sudden motions) formally perform all the forenamed duties.

Use. 2. The second use is for consolation. Dost thou notwithstanding thou now and then deuiate, and digress a little out of the way for a time with Noah, Lot David, Peter, Hezekiah &c, travail daily foreward to heaven? dost thou purposely, and ordinarily walk in the narrow way that leadeth to eternal life? Dost thou not long continue in thy by-paths, nor please they self in them; but upon notice of thy error, reduce thyself into the way again, and then by more speed and hast make amends for thy former straying and slouthfulnesse? comfort thine heart, thine infirmities shall never be laid to thy charge, and thou shalt at length attain to the ende of thy journey and hope, namely the port and haven of everlasting happiness, For GOD, chiefly respecteth the heart, and resolution: And that which Paul saith of alms, and contribution; we may truly affirm of all other holy duties: if there be first a willing mind, they are accepted according to that a mā hath, & not according to that a mā hath not, and (to conclude) for this constant practice, continuance, and perseverance in holy duties and Godliness: • osua, David, Jehoshaphat, Aza, Ezcch: as, Josiah, &c. are commended and eternized in scripture, for that they served GOD with a perfect and upright heart, and did (in general) that which was acceptable in God's sight.

THe fourth sign or mark is a grief, and Godly sorrow for the offense of God joined with an earnest desire of reconciliation and forgiveness. It is a Renting of the heart and not of the garments. Examples of this sorrow, we have in Daniel confessing his, and the people's sins, we have sinned, and committed iniquity and done wickedly, O Lord righteousness belongeth unto thee, and to us open pen shame. In the prodigal child, Father I have sinned against heaven, and against thee, and I am no more worthy to be called thy child. In the Jews repenting of their unthankfulness against Christ, of whom its said that they shall lament for Christ as one mourneth for his only son, and be sory for him as one is one is sorry for his first borne. They are blessed that mourn, viz: for their own sins, and others, and a broken heart is a sacrifice to God. Let every man then descend into himself, examine his conscience and bewail his sins, whereby he hath crucified the son of God. Let him then sigh and groan and be afflicted for his offenses, which no Man, Angel, or creature else could satisfy for, but only Christ Jesus the Kings son, who both suffered manifold and exquisite pains in body, and most inward and unspeakable torments in his soul for his sin and that being his utter enemy, and therefore if he could shed buckets of tears for his sins, yea and tears of blood all the days of his life he must not think it sufficient. Now the grief and sorrow must not be only, or chiefly in respect of losses, crosses, extremities, afflictions, punishments, or because he afraid of hell torments and the terror of the last judgment; for reprobates, as Cain, Esau, Judas, Magus, may and have gone thus far: but it must be chiefly because the good majesty of GOD hath been offended, his patience and long suffering abused, and his mercy and favor contemned, and this sorrow would appear in just and Godly men, albeit there were no conscience to accuse, no judge to condemn, no temporal plagues to terrify, and no eternal torments to daunt and damp him. And if that saying be good oderunt peccare boni virtutis amore: so much more the Godly and regenerate are loath and grieved to displease God for the love and reverence they bear to God and their Savior Christ. And as for deprecation, and desire of pardon, it is of absolute necessity, and we have abundant scriptures for the illustration and justification of it. In the Jews in Hosea his time, saying. Take away all iniquity, and receive us graciously: I say, Daniel. and the Jews of his time saying. O Lord hear, O Lord, forgive, O Lord, consider and do it, defer not for thine own names sake O my GOD. In David, have mercy upon me, O GOD according to thy loving kindness; according to the mul • itude of thy compassions put away mine iniquities.

And here we may observe a notable and a manifest difference between God's children, and the hypocrites and wicked. God's children desire nothing so much as to be reconciled unto him, and therefore upon the sense, and perceiving of his displeasure, they forthwith fall to prayer and humble suite, for the pardon of their sins, and never give over vntell God from heaven send into their hearts some comfortable assurance thereof. But the wicked in their extremities (if they desire ought of God) either by themselves or others, it is only with Pharaoh, and Simon Magus, for the removal, or prevention of God's judgment, but as for their particular sins, the cause of all their miseries they have no true touch of, much less, then, desire pardon of them; as the examples of the two forenamed persons, as likewise of Cain, Esau, Judas &c. do sufficiently testify. And the reason hereof is for that the wicked, and reprobate are never lively smitten with the sense of their particular offenses, nor discern what an excellent and unutterable benefit it is for a man to be eased of them, but the case is far otherwise with every Godly, and truly regenerate man.

THe first sign and mark of saving grace is when no one sin, nor any sin is suffered to sway, domineer, and reign in the body, or soul. Now that is a reigning sin that is committed with a full and resolved consent of will, and wherein a man continueth without grief for it, without fear of God, or his judgment, without resistance against it, and without amendment of life. It is when men make a trade, and occupation of sin, and like Ahab sell themselves to commit sin, and it is like to a wild horseman, and unruly Rider that spurreth his horse so egarly vntell they both be overthrown, and be (as he said) carried man and horse and all to the devil. Every sin of this kind is a deadly wound to the soul, an earnest penny to Satan, yea and his food and diet; an irresistible and violent tempest to the conscience, a strange God, an Idol, and a certain herbinger, and forerunner of eternal destruction; and it is in every man by nature until he be renewed and regenerate. From this, and the like sins the regenerate are freede not by nature, but grace, not by their own deserts, but by God's mere mercy and goodness; and it is apeculier prerogative of a sanctified and justified man to have no sin reigning, and tirannizing in him.

The Godly have the seed of the spirit remaining in them, and therefore they can commit no such sin. They keep themselves (as instruments of grace) that the wicked one toucheth him not viz: to commit any reigning sin. Sin shall not (no nor can) have dominion over them, for they are not under the law but under grace. Against these there is no law (to condemn them;) for in them the spirit always fighteth against the flesh; and they have crucified the flesh with the affections and lusts thereof, and therefore albeit they sin of ignorance, and infirmity only, yea & sometimes of presumption, yet they shall never be condemned for them: for it is not they that do it, but that dwelleth in them; and they are not slaves, and servants unto sin as the wicked, are, who li • e and die in them, but servants of obedience unto righteousness whom the Son hath made free.

Let hereunto be added, that the regenerate with David pray unto God, that he would keep them from presumptuous sins that they reign not over them, and they desire the Lord to direct their footsteps by his word, that so no iniquity have dominion over them, and this their prayer being framed according to God's will, and only for spiritual and necessary graces God always heareth.

Use. 1. Seeing that reigning sins are so dangerous and pestilent, yea and as contrary to true regeneration, as fire to water, darkness to light, and death to life: we must beware of it, and give no consent and allowance unto it, least sin like the servants, and messenger of • enadab King of Syria take diligent heed if they can catch anything of us, and so work upon us to our perpetual ruin as they did upon Ahab.

Therefore it is wisdom, and good for us not to presume to come to near the banks of sin, least we sink, and be drowned, if we would not have the fire of sin to consume us: We must take heed of, and labor betimes to quench the very sparks of it; we must dash our sins like the Babylonish young children against the stones: kill the young Lions; and we must make a conscience even of small and lesser sins, if we would be free from great and reigning sins. These many times are more dangerous then greater and more gross sins; for great and gross sins men will often leave, for fear of discredit, shame, and penalty, but smaller sins are not acknowledged, and are counted no sins, and so at length prevail, and get head that they that make no conscience of them will be drawn in time to commit more horrible sins: even as he that maketh no conscience of filching, and purloining, may easily (upon occasion, and enticement) be drawn to rob by the high way-side, and to offer violence to innocent men.

Let us therefore give no assent to sin, least assent bring delight, delight custom, custom necessity, necessity, senselessness, & senselessness death & damnation. Shall we so carefully shun, & decline all things y ^• bring hurt, sickness, infection, & danger to the body? and shall not we much more heedfully beware, and take heed of the tyranny and dominion of sin that in time bringeth both body and soul to eternal destruction. Lastly let us betimes procure the Amulete or preservative of grace to keep the poison of it far from the heart (our hold, or castle) or (to speak more plainly) let us hide, and lay up God's word in our heart, that we sin not against God.

It serveth also to condemn, and reprove those, that (because they are in their own opinion only righteous, and in the conceit, and estimation of men, whom they may easily by their sophistry and hypocritical holiness deceive: but not so inwardly of conscience before God,) think themselves free, though they with the Scribes and Pharasies be fast bound with the chain of some peculiar and beloved sin. If they with Judas preach, do miracles, have an office, and dissemble their impieties (albeit covetousness reign in their heart) all is well with them: they think it sufficient with Herod, to hear John the Baptist for a time gladly, yea to reverence him, and to reform many smaller sins, and yet few go so far, albeit they live with him, and remain in perpetual adultery, or the like sins: they content themselves to delight in John • his doctrine, and Ministry for a time, but they soon fall away from it and him: And lastly they think themselves happy, and perfect men, if with the Scribes and Pharasies they pray, they fast, they do alms, they pay their tithes, they wear long robes, and enlarge the fringes of their garments for vanity, vain glory, yea and merits sake: and yet inwardly they be hypocrites, rotten bones, and full of extortion, cruelty, persecution, covetousness, excess, deceit, and error. But of these we may say justly (as Christ did of his time) except your righteousness exce • d the righteousness of the Scribes and Pharasies ye shall not enter into the kingdom of heaven: and as Christ said another time. O Serpents, O gene • ation of vipers, how should ye escape the damnation of hell? Wherefore let us labor rather to be inwardly holy then outwardly, and to approone our ways and consciences to God rather then to men, and by no one sin to suffer satha • to have entrance and access unto our hearts, for if he once get hold, and possession, (and specially re-entry) after he hath been by grace and the knowledge of the Lord Jesus repelled: he will either very hardly, or else never be removed, but taketh, seven other spirits worse then himself, and they enter in, and dwell there, and the end of that man is worse then the begin • ing.

THe sixth, and last mark amongst many other and that most eminently, is praise and thanks-giving unto God for all his benefits past, present, and to come, whether outward, and temporary, or spiritual, and eternal. Of this sort, in things outward, is our creation, preservation, health, life, liberty, prosperity, private and public deliverances, yea and all the means of our temporal life, and hapinesse; and specially in heavenly things our predestination to eternal glory, our adoption to be God's sons, our redemption by Christ's sufferings and obedience, our justification by faith in Christ his death and merits, our illumination, and sanctification by his word and spirit: the blessed ministry of the word, the use and comfort of the Sacraments, the reueiling, and weaking of Antichrist and his promised destruction, the fitting of us for a better kingdom; and preparing the kingdom of glory for us, his long patience, and forbearance of us, and all fatherly, gentle, and merciful corrections, and warnings. For all these in general, yea and for everyone of them in particular we are bound, and must endeavor (both generally and distinctly) to return unto the Lord praise and thanksgiving, and to serve him in holiness, and righteousness all the days of our life. Here upon Paul upon the distinct consideration of them brasteth forth into thanksgiving, and saith: Blessed be God the father of our Lord Jesus Christ which • ath blessed us with all spiritual blessing in heavenly things in Christ. And afterwards he descendeth into particulars. David also wondering at the greatness of God's goodness bra • teth out into an exclamation, and acknowledgeth God's benefits to be greater then he is able to requite. What shall I (saith he) render unto the Lord for all his benefits? and in another place he saith, my soul praise • thou the Lord, and all that is within me praise his holy name; my soul praise thou the Lord and forget not all his benefits. Hereby he stirreth up himself to thanksgiving, and laboreth to shake of all drowsiness: For forgetfulness, and unthankfulness, as it is the common disease of the world, so it argueth a vain, and a wicked mind. For special, and particular deliverances from captivity, from hunger, from imprisonment, from sickness, from fear of drowning, and shipwreck &c. require particular thanks, and there is good reason it should be so, for every particular benefit requireth a new song, and a peculiar form of thanksgiving, and this is plain by sundry psalms of David endited, and framed upon sundry benefits received, and deliverances obtained. This thankfulness is the peculiar duty of the Just, and it is a Sacrifice whereby we glorify GOD, and glorifying him, he will glorify us. It is also a special note of the true, ye the triumphant Church as may appear by the practice, and examples of the Angels, Elders, and beasts in the Apocalypse, Amen. Glory, honor, wisdom thanks and power, and might be unto our God for evermore. It is peculiar to them to singe the new song of their redemption which none can learn but the redeemed alone: We must also with the Church in the Apocalypse render and ascribe unto the Lord, praise, glory, wisdom, honor, thanks, power, might, salvation for his righteous judgment (already in part) upon the Antichrist of Rome, for that he hath condemned the great whore which corrupted the earth with her fornication, and hath avenged the blood of hi • servants shed by her hands.

Lastly the Church is exhorted, to rejoice, be glad and give glory to him for the full redemption of his Church at hand, and because the marriage of the lamb is come, and the bride hath made her ready. But that we may the more soundly, and sincerely practice and perform this duty: we must do three things.

First we must magnify, and high esteem of all God's [ 1] blessings (specially of those that concern and accompany salvation) we must acknowledge them wonderful, speak of them honorably: think, and meditate of them often, yea and to value and price them above riches, spoils, corn, wine, gold, silver, Jewels, precious stones, yea, and account all things else (in comparison of them, and so far forth as they are any let or hindrance to our salvation) as loss and dung.

Secondly we must debase our selves before God, and [ 2] acknowledge our unworthiness to receive so great blessings, and graces at his hands. Thus Jacob acknowledged himself not to be worthy of the least of all God's mercies, and of his promises p • rformed unto him. Thus David (upon the consideration of God's unspeakable mercies towards mankind, and also of man's vileness and vanity,) brasteth forth into an exclamation, saying. What is man that thou art so mindful of him, or the Son of man that thou thinkest upon him? Man is like to vanity, his days are like a shadow that vanisheth.

Thirdly in Paul and that most singulerly) who confesseth ingenuously that the grace of the Lord was exceeding abundant towards him; being (before his conversion) a blasphemer, a persecutor, and an oppressor; and that JESUS CHRIST, came into the world to save sinners of whom saith he I am chief. Lastly in the lost child saying, Father I am no more worthy to be called thy son, make me as one of thy hired servants.

Thirdly if we would show our selves truly thankful, [ 3] we must live in obedience of God's commandments, sin no more least a worse thing befall us, order our conversation aright, keep our selves pure from idolatry; and consecrate and devote our selves, souls and bodies to God his service. For this is a most lively, effectual▪ yea, and real sacrifice, yea the best sacrifice that we can offer unto God. Rom. 12. ver. 1. Reasons further to enforce this duty, and to persuade us hereunto, are firs • so many commandments and exhortations in holy scriptures, and (by name) in the psalms of David.

Secondly the often and excellent examples of so many rare and renowned men in holy scripture, of Patriarchs, Kings▪ Prophets, and right Israelites in the Old Testament: and of Christ his Apostles, disciples, and all ranks of sound confessors, and Christians in the New Testament. These are so many notable lights, lamps, examples, and directors unto us; whose footsteps if w • e insist not in, we declare our selves to be bastard slips and not true branches, and to be (notwithstanding all labor, care, and husbanding) that cursed ground that bringeth forth nothing, but briars, and thorns, whose end is to be burned.

Thirdly of all other sacrifices, this is most sweet and sauory in God's nostrilles, being not a constrained, and enforced worship (as prayer is sometimes,) • ut a free-will offering, it is the ca • ues and fru • te of the lips which confess his name, and it is a special glorification of God.

Fourthly hereby we imitate and follow the practice of the Church triumphant in heaven, whose continual usage and exercise it is, in quiers, and companies by Himmes, Psalms, and thanksgiving, to sound and set forth the glory, and mercies of God.

Fifthly because unthankfulness for, and forgetfulness of God's blessings, and benefits, is a thing most distasteful, and hateful to the divine majesty▪ and a brand of profaine and dissembling hearted men. Therefore it is said of y ^• Israelites that though they in their affliction remembered that God was the strength and the most high God their redeemer, yet they did but flatter him with their mouth, and dissembled with him with their tongue, for their heart was not upright with him, neither were they faithful in his co • enant: over & besides the Jews were no sooner gloriously delivered out of Egypt, and had passed through (the red sea making way for them;) but they forgot God their Savior, who had done so great things for them. Lastly nine of the ten leprous persons whom Christ cleansed and cured, are noted for unthankfulness; for it is said that only one of them returned to give God thanks, and that was a Samaritan, and one that was most odious to the Jews and of all other the most unlikely, but he served not Christ in vain, for he alone was inwardly cured, and had his sins forgiven him. Finally (to end this reason) the very Heathen • nd Pagans, who knew not God in Christ, and were altogether ignorant of, and never had any holy Scripture to direct them; did and could by the very dark light of nature see, and acknowledge thus much: 〈 in non-Latin alphabet 〉 , saith • indarus that sententious and wise Poet. That is, an old good turn is soon forgotten, and men are unmindful of it, and that it i • lost which a man doth to an unthankfull person; yea and that which is most remarkable. Cum ingratum dixeris omnia dixeris. That is when a man hath named an unthankfull man; he hath (therein) named all faults, or disgraceful imputations, and it maketh a man unworthy of all favor: and to this purpose, Gregory in his Morals saith well, non est dignus dandis, & that is, he is not worthy to receive benefits to be given, who is not thankful for good things already received. Thus the unthankfull servant in the Gospel whom his Lord and master after (upon his submission, and supplication) had forgiven ten thousand talents, was for his unthankfulness to his Lord, and his cruel and extreme handling of his fellow servant, that only ought him but one hundred pence, delivered unto the Jailor until he should pay all he debt,

Lastly because in the duty of praise, and thanksgiving, we are most defective, negligent, and remiss; we need use all good means to stir up and revive us, and to testify our zeal, and thankfulness unto God. For as without means we cannot attain unto the end: so without special, and spiritual helps we can never be truly, and constantly thankful. Of this sort, are the often meditating of our sollemne promise and vow made in Baptism, to renounce all false God's, false worship, and sin, and to believe in God, and to serve him in holiness, and righteousness all the days of our lives. Of this sort are moral and gospellike vows, and covenants of repentance, prayer, and thanksgiving, obedience, yea public and private oaths to cleave unto God, and serve him only.

Herevnto may be added religious fasts, both public and private, so often practiced of the saints of God both in the old and New Testament, yea and of the reformed church since, and that with most happy success.

Lastly, seeing that the Lord knowing our aptness and proneness unto this vice, hath ordained a sacrament of thanksgiving which the ancient fathers call the E • charist to nourish and preserve true thankfulness in the church towards Christ, and for all his merits, graces, and blessings, we must often, and religiously, as, use all other helps, so specially this. And finally as all rivers run into the sea from whence they came; so let all the benefits and blessings of God bestowed on us, flow back and redownd unto God the author and fountain of them: which God almighty grant for Christ Jesus his beloved Sons sake, to whom with the Father and the holy Ghost be given and rendered in the Church, all honor praise and glory forever and ever. Amen.

THe Lord Jesus in his mercy, because he would not have • is children ensnared and overtaken unawares at the sodainnes of his second coming, and because he would warn, convince and leave the very wicked his enemies without excuse and defense of them-selves: hath revealed and set forth in Scripture certain general and undoubted signs of the approaching of the last judgment, whereof some are already perfectly fulfilled, some in part accomplished, & others yet remain to come to pass in their time. Of all these and the general uses that • re to be made of them, I will speak briefly, and in order▪

The first general sign (long sithence past) is the destruction and desolation of Jerusalem, together with the Jews state and policy, and that irrecoverably unto the end and consumation of the world, Math. 24. 12. Mark. 13. ver. 12. Daniel. 9. 26.

And this is a type and patter • e of the worlds destruction

The second sign is the divulging and preaching of the Gospel throughout the whole▪ known and inhabited world. Therefore for this purpose the Apostles as they had an extraordinary calling and extraordinary gifts, so they had a general commission and commandment to go into all the world and to teach and Baptize all nations, and to preach th • Gospel to every creature, Mark. 16. 15. and to be his witnesses unto the ends of the world.

The reason there of is, first because God would hereby in lighten, convert & draw unto himself all that are to be saved. Secondly, that it might be a witness to all nations, & that all men might be convinced sufficiently through all parts of the world that they could pretend and allege no excuse of their ignorance to hide their impiety. Matthew 24. 14. Secondly the Apostles preached the Gospel accordingly to all the world that was then habitable or known, or (at least) in the most famous, populous and known countries, kingdoms and cities of it, so that from hence either by the Apostles Disciples, or the Evangelists, or by others, it might be brought from thence unto the most obscure, unknown and barbarous nations (such as are America and the North parts of the world) Col. 1. v 6. & 23. Rom. 10. 18. Lastly the ancient and holy Fathers of the primitive Church, as Origen, Jerome, Ambrose, &c. make express mention in their writings of the universal calling & enlightening of all nations, and therefore no such solemn & universal legacy is now the second time to be expected, seeing that the Apostolical calling and gifts are ceased, and seeing that the Gospel is passed from • udaa, and from the East, to the South to the Greeks: from the South it hath made his progress to the West, that is to the Latins, and from the West to the North, that is▪ to the Germans and other confining countries, yet we deny not, but it may, though not universally yet be revealed in other countries where it either originally hath not been preached, because perhaps in the Apostles times those countries were not inhabited, or (at least) very slenderly and sparingly, or where the mystery of iniquity and Antichristianism had obscured and prevailed over all, Apoc. 14. v. 6. Apoc. 18. v. 1.

The third sign is the coming and revealing of Ant • christ, for the day of the Lord (saith the Apostle) shall not come except first that man of sin be disclosed, whom Saint John calleth Antichrist: concerning which Antichrist and his members and Locusts, Saint Paul saith, that they are men of corrupt minds, reprobate concerning the faith, and that they shall prevail no longer: for their madness shall be evident to all men.

But Antichrist is come long ago, when the third Angel in the Apocalypse blew the Trumpet, then this great star (the Pope and his successors as the heads of the Apostasy) fell from heaven burning like a torche; and it fell into the third part of the rivers, and fell into the fountains of waters and made them bitter, he hath been revealed sithence by the preaching of the two (few yet sufficient) witnesses in the Apocalypse, and by the first, second and third Angel in the 14. of the same Apocalypse 1. by all the excellent teachers, Preachers, and writers sithence Martin Luther his time, namely from the year of Christ about 1520. until this present time. To conclude, the description of Antichrist, and whatsoever the Prophets and Apostles have foretold of Antichrist they in all things agree to every Pope of Rome, and him only, since the death of Gregory the great, and since the death of the Emperor Maurice, as hath been demonstrated by many heretofore both English and foreign writers: and touching this argument yea & the whole mistery of the Romish Antichrist a learned countri-man of our own hath purposely, learnedly, and succintly written in his Theological disputations, de Antichristo & eius eccle • ia.

The fourth and last sign, yet in motion, and not perfectly fulfilled, but to continue unto the worlds end, is the vanity, corruption and abuse of the creatures, which hath continued from Adams fall, and doth and shall increase by degrees unto the consummation of all things. The Elements (as we may observe) of fire, air, water and earth, are corrupted, distempered, and often-times very hurtful and contagious to mankind and other creatures. In plants, trees, herbs, there is not the same vigor, efficacy and virtue that was wont to be, the earth is become more barren and unfruitful; the sea more distempered and tempestuous▪ often breaking his bounds, and encroaching upon the firm continent, the Sun and Moon, the worlds two eyes, more often-times and fearfully eclipted then in former times, yea the sun, as also the stars (as the most excellent Astronomers have noted) move much more unequally, and are removed greatly from their former standings. And as for men, we full well know, and are taught, by reading scripture, & experience that they are not so long lived, nor of that goodly tall and strong constitution of body, as in former ages.

But some may object and say, this shortness of man's life and decay of his strength is notably supplied by agility of mind and pregnancy of wit, capacity, invention: I answer; This is most true and God's name is to be glorified for it, but yet men never more abused and perverted their wits & capacities then in these days; for commonly the more witty men are, the more wicked, the more politic, the more pestilent; and the more understanding that they have, the more Heretical, Papistical and Atheistical they prove. To leave man and to come to buildings, houses, apparel, what vanity, what surperfluiti • and excel, what folly and pride doth not herein appear? For buildings, that in time past served only for defense and necessity, and therefore were made very strong and durable; are now for the most part in many places, built (albeit with excessive cost as the poor tenants can testify) yet slightly, and more for show then for substance and for pomp then profit. And garments and apparel which naturally serveth to hide man's nakedness, and to defend him from cold, and (to make the best of it) to serve for comeliness and distinction of degrees; is used now ordinarily, as an ensign of pride, serveth for bravery and ostentation, more then for profit, durableness or common wealths advantage. And thus we see, that as the world doth decay and decline in the partes, so it doth and shall in the whole.

The fourth sign is the shaking, weakening wounding & consuming of Antichrist and his kingdom in many kingdoms countries & cities by the breath of God's mouth. 1. by the powerful and continual preaching of the Gospel, as also by the material sword of Christian Kings, Princes and Magistrates in their several dominions, though not all at one time yet successively Apoc. 16. 6, Apoc. 17. 16. Apoc. 18. 6 and so it shall be more and more ruinated & decayed vntell the burning and desolation of Romish Babylon.

The fifth sign is grievous calamities & persecutions of God's Prophets, Saints and Servants under Antichrist, especially these 100. years last past of which (perhaps) Daniel chap. 2. 15. chap. 8. ve. 34. Apoc. 11. 35. Apoc. 13. ve. 15. 16. 17. Lastly in Rome hath been found the blood of the Prophets, and of the Saints and of all that were slain upon the earth, of these it is verified y ^• the Psalmist saith for thy sake are we slain continually, and are counted as sheep for the • laughter, & that which our Savior fore-showeth, saying, they shall excommunicate you: yea the time shall • ome, that wh • soever killeth you will think that • e doth God good ser • ice: the reason hereof in respect of Antichrist and his adherents is because they cannot endure the ransacking and refuting of there idolatry, false doctrine, the Popes supremacy and their idle superstitions and Antichristian rites, ceremonies and traditions. But we hope that these troubles are for the most part past, and that towards the end of the world shall be well abated, so that the church as of late years shall have a further breathing time, and thus much Mark • seemeth to signify, Mark. 13. 7.

THe second sort of signs and forerunners are those y ^t are in continual act, namely partly fulfilled and partly to be further performed in their times. Of this sort are first an Apostasy and departure of many pastors & people from faith & sound doctrine to Antichristianism Turkism yea and plain Atheism. 2. Thes. 2. 3. 1. Tim. 1. 4. 2. Pet. 2. ve. 1. 2. 3. Apoc. 13. ve. 16. et 17. But under the tyranny of the Romish Antichrist & Mahomet this general Apostasy and falling away from truth and wholesome doctrine hath long a go been verified, yet not so but that daily we see it by lamentable experience continued and so it shall more and more be increased unto the end of the world: for many that have renounced Antichrist, fall to flat Atheism and Libertinism, and some again reuert and revolt to their former superstition out of which they were for the time and in sort recovered, of these speaketh the scripture in many places Hebre • es 6. verse. 4. 5. 6. 2. Tim. 4. ver. 3. 4. 2. Peter 2. verse. 20. 21. and it shall so abound and overflow at Christ his second coming. That he shall hardly find faith on the earth, and no marvel for as there have done, yet do, and always shall arise false Prophets, Seducers, Deceiuers (successively) in many countries▪ kingdoms and places, so many shall follow their damnable ways and be blinded by them.

The second sign partly past and partly present and to come, is a general impiety, corruption of manners and impudency in all manner of sin, still (like Noah, his general deluge) prevailing in most places▪ the particular effects where we as in a cataloge may read and observe in Paul his first Epistle to Timo •• y, chapter the third v. 1. 2. 3. 4. 5. And hereof in our own kingdom we have had fearful experience, especially in these six and seven last years, as though God had granted a general indulgence to all manner of licentiousness, and as though hell were broke loose, and this profainesse and corruption of manners in all places of the world, yet continueth and shall be much more universal and contagious near the time of Christ his second coming Luk. 17. 26. Math. 24. 38. and hereof there is and shall be more fear then of corruption in doctrine; for many shall retain a form and outward profession of Godlines but deny the pour and efficacy of it.

The third sign, is signs in the Sun and in the Moon, & in the Stars, and upon the earth trouble upon nations, with perplexity. The sun shall be turned into darkness and the Moon into blood before the great & notable day of the Lord come. This sign by frequency and multitude of Eclipses hath of later years and daily is fulfilled; likewise by terrible winds, tempests, meteors and strange alterations in the air it is performed, and this our late experience can justify: but it shall be perfectly accomplished in the instant of Christ his second coming and glorious appearing; for then he by the brightness of his glorious Majesty shall darken and suppress the light of Sun Moon and Stars; and a little before this time the whole frame of the world shall be shaken and moved and the very brute and senseless creatures shall before hand perceive and feel the pour of Christ his coming when all the reprobate shall remain blockish and without feeling.

Signs and fore-runners that are yet to come to pass are specially these five following.

First the burning and utter desolation of Rome the mother of fornication and idolatry and the proper seat of Antichrist, this that it shall be so, is most manifest and apparent by Scripture, reasons and authorities: First the Scripture testifieth that, the great (ittie shall be divided into three partes, and great Babylon shall come in remembrance before God: and th • t the ten horned or Ki • ges shall hate the whore, shall make her desolate and naked, and shall eat hir flesh, and burn hir w • th fire, and most plainly in the 18. Chapter, hir plagues shall come in one day, death, and sorrow, and hunger, and she shall be utterly burnt with fire, for strong is the Lord that judgeth hir. Here-upon the (Iodolatrous) Kings of the earth, the Merchants, and every ship governor, and all they that occupy ships, and ship-men, and as many as work in the Sea, shall bewail hir, lament hir, weep • nd cry at the sight and notice of hir burning, but this is not yet come to pass, like-wise all the Church of God shall • eioyce and praise God for his just judgments executed upon the Whore; Apocalypse. 11. Verse 20. and Chapter 19. Verse 1. and 2.

Further reasons are these, God hath begun in part to punish and destroy Rome and Antichrist, and therefore seeing that it is built and standeth upon a sandy foundation, having begune to fall, it must needs shortly fall when the rain of God's severe judgment cometh, and the floods flow, and the winds blow and beat upon it, and great must be the fall of it.

Secondly, The-Eastern Babylon, a type of this Western Babylon (abeit she had nothing so much conviction, nor never committed so heinous and manifold abhom • nations as Rome hath done) was utterly and many ages sithence destroyed, much more shall Rome it self, the mouth of Hell and Satan's his chamber and Metropolis. Thirdly all the Protestant and sound interpreters of the Apocalypse by one joint consent hold that Rome shall be ransacked and ruinated and wholly consumed and never more inhabited unless it be wi • h devils.

Lastly (to omit the prophecy of Sibylla who saith that Rome in the tenth generation of men shall perish with fire hard at the end of the world) the Papists themselves acknowledge thus much and render reasons of it. Our Rhemists in their Annotations in Apoc. 17. say that Rome before the end of the world shall be come the seat of antichrist, Ribera upon the 14. chap. saith, it shall be the shoppe of all Idolatry. Vega the Jesuit in his commentary upon the 18. chapter, saith that it shall be the habitation of devils and revolt from the faith of Christ: and hereupon Vega and Ribera (both Jesuits) confess that Rome in the end of the world shall be Babylon and burned, as they collect out of the 18. chapter: and the Kings and Merchants shall lament for her torments, which saith Vega we must needs refer to the last times before the end of the world; wherefore howsoever many, because of present improbabilities cast needless doubts yet shall the threatenings and judgments of God not fall to the ground but be executed in their times.

The second sign yet to be fulfilled is the general calling and conversion of the nation of the Jews (in the places and countries where they shall be and are residing,) when the fullness of us Gentiles is come into the church, and this shall be the reviving and rejoicing of the world both in respect of Jews and Gentiles, and this is most plain as by Lu. 21. ver. 24. 2. Cor. 3. 16. & perhaps Zophonia 3. ver. 8. so especially Rom. 11. ver. 12. 15. 2. 6. This general conversion of them we daily expect to come to pass albeit we are ignorant of the manner and circumstances of it, but hereof I have treated at large in my exposition of the 11. chapter to the Romaines.

The third sign next succeeding and following in order is the arising of false Christ's, and false Prophets, that shall show great signs and wonders: in so much that (if it were possible) they should deceive the very elect. Herevpon God's people are admonished and instructed, that when they shall say, behold he is, in the secret places that they must not believe it. But it will be objected that there were such that took upon them the name of the Messias and the King of Israel before the destruction of Jerusalem, and seduced and drew many after them (as we have examples in Theudas Acts 5. and in the Aegiption Acts 21.) I answer here in this place Christ speaketh of false Christ's that shall long after that time arise, and that shall seduce as well the Gentiles as the Jews.

Secondly those Christ's did show no signs and wonders as these shall do, who shall labor by false miracles and satanical illusions and conclusions to gain and procure credit and authority to their false doctrine, and also in respect of efficacy of error in the last generation or age of the world, it may very well stand that the Son of man shall scarcely find faith upon the earth when he cometh to judgment.

The fourth sign, that is the last general sign is a certain brutish security and an unspeakable deadness of heart and spirit, so that man shall be without all fear of God, senseless of all evil, caring for no instructions and admonitions; but living in pleasure and impenitency and not heeding nor taking notice of the signs of Christ his coming. Math. 24. 35. Luke 17. 26. 1. Thess. 5. 3. so that the last day shall come as a snare on all such; sudden destruction shall come upon them and they shall in no wise escape, they shall not be able to endure the day of his wrath; much less be able to stand and justify their cause in judgment.

This brutish security hath been in former ages, and much increaseth in these our days, but then it shall be much more vniue • fall and incurable.

The last sign is the darkening of the lights of heaven, and the roaring of the seas Math. 24. v • . 24. Luk. 21. v. 25, this is the nearest sign and therefore, we are the more carefully to observe it when it cometh.

Quest. Why will not God reveal unto any the time and day of the last judgment?

An. Partly to bridle man's rash curiosity that doth search and mine into secrets that are both impossible and unlawful to be known. Secondly that we should watch and wait for his coming and make us ready every hour. Mark. 13. ver. 33.

Quest. Why doth God def • rre and put of the last judgment so long?

An. First that the number of his elect might be all borne, called and fulfilled, and so gathered into the Church triumphant in heaven. Secondly to contain and keep his people from astonishment of fear and from abuse of his long patience, and also to try & exercise their faith, hope, charity and patience. Lastly to leave the wicked and those that contemn his grace offered unto them, and abuse his long suffering, without all excuse and defense of themselves in the last day.

Use. 1. The general uses of all these signs past, present and are to come, are principally four. First here are reproved and condemned all such who being led by their own lusts and carnal reason and not by holy scripture beeleue not the last judgment but contemn and deride it. 2. Pet. 3. ver. 3.

Whereas first this doctrine is plainly and abundantly set forth in the scriptues. Psal. 50. 1. Act. 10. 42. Math. 25. 31. Luk. 18. 17. Rom. 2. 16. Hebrew. 9. 27. Job. 19. 25. Act. 3. 19. Act. 17. 31. 2. Cor. 5. 10. 1. Pet. 4. Jude. ver. 14. et 15. 2. Tim. 4. 8. Apoc. 1. Apoc. 20. ver. 12. 13. 14. 15.

Secondly except there should be a general judgment there need no resurrection. Lastly God could not show himself either perfectly just in punishing and condemning the reprobates, nor perfectly merciful in absolving saving, and rewarding his servants.

Use. 2. Secondly, seeing that we know not the day nor the year of judgment but only the general signs of it, it serveth to refute and refell the pride and rash cu • iositie of those, that either by feigned revelation, human Prophecies▪ Arithmetical supputation, position of stars and hum • ine conjectures and authorities, will calculate and cast yea and define the very time and year of Christ coming (as some did in the ancient fathers times, and many defined that the world shall end in 88.) but time and experience hath shown the folly and vanity of there conjectures.

Secondly it is a thing both utterly unlawful and simply impossible for any man to know or define the certain and set time of Christ his appearance, for it is not revealed to the very elect Angels, and Christ when he was upon the earth knew not the day. Math. 24. ver. 36. Math. 13. 32. much less can we know it.

Use. 3. The third use is for instruction and admonition that the Godly themselves because many times they are in a kind of slumber, and do not alike cheerfully look for CHRIST his coming, might watch, pray, repent, make themselves ready and wait for the day and appearance of Christ, that when Christ cometh to them either by death or at the last judgment, they may be found waking and walking in their Christian calling, and so ready with good conscience to render unto the Lord an account of their Stewardship.

Use. 4. The fourth use is for the consolation of the sound and sincere hearted Christian whosoever, for he knoweth that the nearer the signs are to their accomplishment; the sooner shall he be eased of the burden of his sins, delivered from all miseries and be possessed with all joy and hapinesse. Herevpon the Godly are upon notice taken of the accomplishment of these signs, exhorted to lift up their heads, because their full redemption draweth nigh and they in the certain hope and expectatation of this blessed day, are notably sheilded and defended against all temptations and afflictions. Job. 25. 19. 2. Cor. 4.

Use. 5. The last use is for the terror and conuincement of all im • enitent, unbelieving, profaine rebellious persons; who in this life would not submit and subject themselves to • ee taught, ruled and ordered by Christ, his Gospel, his discipline, they by reason of their unbelief and con • empt shall find and feel Christ to be as a just, so an angry and severe judge to condemn them to eternal and unspeakable torments. Apoc. 6. verse. 15. 16. Luk. 21. 26. Ma • h. 25. 41. Apoc. 6.

The Lord God for Christ his sake grant, that we may take due notice of these signs, and be hereby effectually stirred up to prepare our selves against Christ his coming that our souls may be saved. Amen.