2. Becauſe of Occaſion to be miniſtred, Mat. 12.28 by the Devils tyrannous poſſeſſion, of Chriſts manifeſting himſelf to be the Son of God by his Divine Ejection: If the Devil had not entered in, there had been no occaſion for Chriſt to caſt him out; Therefore the Devils Rage and Tyranny then might be much to the ſame purpoſe, John 9.3. as was that mans being born blind, That the Works of God might be made manifeſt, &c.

3. Becauſe the Devil knew his Time was ſhort; Rev. 12.12 Rom. 6.20 To be trod under foot ſhortly (as the Spirit ſaid to St John,) imputing his great wrath to his knowledg of his ſhort time; Having great wrath, becauſe he knoweth that he hath but a ſhort time. Like ſome ſpiteful Tenant, that fells the Trees, racks the Grounds, burns the Gates, ruines the Houſe, ſpoyls and waſtes all that he can, becauſe he knows his Leaſe nigh expired, not to be renewed, but himſelf and all his ſhortly to be outed: So in our caſe, the Devil did the more madly ruffle and rant it in Chriſts time, becauſe he knew his time was ſhort, 1 Ioh. 3.8. and that there was one then in the world that would make ſhort work with him and all his works; And therefore the Devil would make ſhort work on't, Rev. 22.11 that they who are prophane, unjuſt and filthy, may be ſo ſtill, and more then ſo, that they may be damned. Rom. 9.2 • And therefore God will make ſhort work too upon Earth, that they who are righteous and holy may be ſo ſtill, and more then ſo, may perſiſt and encreaſe therein, that they may be ſaved: And were it not for this ſhort work of Gods, wherein he out-does the Devil, 1 Pet. 4.18. the Righteous and Elect would more ſcarcely be ſaved; Therefore for their ſakes is this as well as that ſhort work of God upon Earth, Mat. 24 22 in making haſte to convert, and to ſanctifie, and to ſave all that will be converted, ſanctified and ſaved, quickly, before it be too late; for, Rev. 22.12 Behold I come quickly, and my Reward is with me, &c.

Now conſider, If the Devils time were ſhort then, how much ſhorter is it now, when ſixteen hundred years of that ſhort time are already gone? If St John's time might be truly called, 1 Joh. 2 18 as it was, The laſt time; If in St Peter's time it might be truly ſaid, 1 Pet. 4.7. Phil. 4 5. Heb. 10 37 1 Cor. 7 29 Heb. 10.25 as it was, The end of all things is at hand; If in St Paul's time it might be proclaimed, as it was, The Lord is at hand, and But a little while, The time is ſhort: Then ſurely after ſo long tract of time, muſt it needs be more true when ſo many hundred years of that laſt time, of that end at hand, of that quickly and little while, are already ſpent & paſſed by? Out of doubt the Devils time is much ſhorter Now, and conſequently his Wrath muſt needs be greater Now: Enough to ſtop the mouth of wonder, to ſee him beſtir himſelf to his utmoſt, 2 Cor. 4.4. Ioh. 12 31. as if he were mad; to play his pranks and reaks in the world more then ever, like a God and Prince As ſecured by his [Circuivi] Job 1 7. More principum loquitur. 2 Cor. 12.20. of this world, becauſe he muſt needs know now his time is ſhorter: Now no marvel to ſee him labour, and lay about him, to ſtir up in the world all that St Paul feared among the Corinthians, Debates, envyings, wraths, ſtrifes, backbitings, whiſperings, ſwellings, tumults: And more then that, to raiſe up amongſt men Fears, Jealouſies, Plots, Conſpiracies, Iames 4.1. Tumults, Wars, Fightings, Luſts, and what not? To bring all ſorts of ſins into faſhion if he could, and to convert the whole world into Heatheniſm, Epicuriſm and Atheiſm if he might; as if with Circe's Charm he would turn all men into Swine. Now no marvel to ſee him ſtrive (if it were poſſible) to pull down all True Lights that God hath put up, Rev. 2 5. by throwing at the Candleſtick to ſtrike it down, or to remove it, that thereby the Truth of God might not have that Eminence and Evidence as it ought, but that ſome faint ſhadow, Iob 6 6 Humane Laws, humane Examples, are both falſe lights becauſe imperfect. The Devil and Sin w • ll evade for all ſome corner-diſguize, ſome modification, ſome temporizing muſt ſerve the turn; ſerving in ſomething, like the white of an Eg (as in Job) that hath no taſte at all. Thus the Devil would have it in the world, if he could but compaſs his ends of taking away, or ſhutting out the true Lights of God, and of ſetting up falſe Lights of his own, thereby to put the fairer gloſs upon his wares of ſin (like deceitful Tradeſmen,) and to counterfeit and diſguize moſt things to men, and moſt men to themſelves; ſo that few things or perſons are well known by their names, calling evil good, and good evil; darkneſs light, Iſai. 5.20. and light darkneſs, as in Iſaiah. Thus, and worſe then thus, would the Devil in his great wrath make it in the world, if he might; and all, becauſe he knows that his time is ſhort.

Men and Brethren, let me ſpeak unto you freely; Though I raiſe no mutinous or tumultuous thoughts againſt preſent Government; though I make not the Pulpit à priviledg'd place to traduce Superiors, and to preach my Self, (two things that I never did, never will,) Not daring to aſcend into it without leaving Self at the feet and loweſt ſtep of it; as knowing that it never ſpeeds better either with Paſtor or People within, then when Self is left without the Church-doors, with Abrahams Aſs and Servants, fartheſt off from the place of Worſhip, (for 'tis Self that clogs or ſtrikes off our Charriot wheels that we draw heavily, 'tis Self that makes the Charriot of our beſt deſires ſo long in coming:) Yet ſeeing I ſpeak to ſo knowing an Aſſembly, and where there is moſt knowledg, there is (or ſhould be) the moſt charity, I ſhall preſume here to be taken candidly, and crave the priviledg of my Function and of this Place, to ſpeak plainly without Calumniation or Flattery.

There are two notable Signs of the Devils ſhort time, and of Chriſts quick coming to end and judg the World: The one is, That general dead ſleep of deep Security, like that of the old world in the days of Noah, Mat. 24 38 They were eating and drinking, marrying and giving in marriage, and knew not, &c. The other is, That fearful Deluge of overflowing Impiety, wherein the Apoſtle was a Prophet to Timothy: This know alſo, that in the laſt days Perillous Times ſhall come; 2 Tim. 3.1 2 3, 4, 5. For men ſhall be Lovers of their own ſelves, Covetous, Boaſters, Proud, Blaſphemers, Diſobedient to Parents, Unthankful, Unholy, without natural Affection, Truce-breakers, falſe-Accuſers, Incontinent, Fierce, Deſpiſers of thoſe that are good, Traytors, Heady, High-minded, Lovers of Pleaſures more then Lovers of God, Having a form of Godlineſs, but denying the Power thereof, From ſuch turn away. I have not omitted nor added one word in the reading: Put now your fingers in the print of theſe words, and be not faithleſs, but beleeve, that Chriſt and his Apoſtle were true Prophets indeed by the fulfilling of their Prophecies in the world, Mat. 24.3. in ſign of Chriſts coming and of the worlds ending in very ſhort time, whereby the Devils time is ſhort: Ecclus. 37.14 For ſtand but up in the watch-towers of each your minds, let looſe your thoughts and look abroad in the world, and ſay, If ever any Age ſince the world was created did ſleep and ſnort More ſecurely in a Calm, then ours now in a Storm? More ſenſleſs and fearleſs of the Wrath of God? (Tell ſome men of a Judg, and they ſay, Quis, who is he? Of a Judgment, and they cry, Quando, when is it? Or of Hell, and they cry, Ubi, where is it?) More Erroneous and Heterodox about the Works of God; miſ-interpreting his Diſpenſations, and croſs-conſtruing moſt of his Proceedings, Judgments for Mercies, and Mercies for Judgments; moſt men tuning all both their inward and outward ſenſes to the key of their own intereſts and affections, preſuming God muſt needs be well pleaſed or diſpleaſed when they are ſo. But beleeve me (Chriſtians and Brethren) beleeve me, The ſtrange Stupidity and deſperate Obſtinacy of a People are more fearful then the Puniſhment: For when a Nation grows ſtupid and ſenſleſs at Gods Chaſtiſements, and doth not or will not ſee Gods meaning in them, Hoſea 9 1. Iſaiah 1.5. Eze. 16.42 Auferam Zelum. with them in Hoſea, there goes out a ſpeech from the higheſt, Why ſhould they be ſmitten any more? which comes near to the worſt that God doth ſay, I will be no more angry; God being moſt angry when he lets us not ſee that he is ſo.

And ask you, What of this? Why I ſay nothing but that, The Devils time is ſhort, and therefore hath ſuch great wrath.

Say again, If ever any generation of men in the world did attempt More monſtrous Babels, More prodigious Projects of Bedlam Ranting Outrages, let looſe More Reins to Heaven-affronting deſperate Impieties, Cloud-bruſhing Villanies, and curſed Prophaneneſſes, then Ours Now: If ever there were More Pride ruſhling and rattling, More Envy ſnarling, More Hypocriſie fawning and deceiving, and (though I ſay not More Oaths ringing, Whoredom, Inceſt, and inceſtuous Marriages. and Drunkenneſs reeling, yet) More Uncleanneſs impudently jetting in the ſtreets, then in Ours Now.

Say, If ever the Goſpel in the ſincere and powerful Preaching thereof was expoſed to more ſcorn; Or Piety in the true practiſe thereof more diſdainfully trampled on both by Scums and great Ones; Or the Lords Day more irreligiouſly daſht out of countenance by prophane Libertiniſm and countenanced diſhonors, then Now it is: Horreſco referens, I ſpeak it with bitterneſs, would God I had nothing whereof to accuſe my dear diſtracted Nation: I know there are ſome good Laws in this kind, but where is the execution to be found? How it is with Superior Magiſtrates above, I know not; But with Inferior Officers here below (for the moſt part) I know it is ſo faint and cold, as if they were but half perſwaded againſt others Impieties, or of their own Authorities; whereby it comes to paſs that ſuch haynous Crimes are ſo ſlightly puniſhed, if not rather provoked.

And ask you again, What of this? Why I ſay nothing, but that, It is the Devils great wrath, becauſe he knows his time is ſhort, and the Coming of the Lord draweth nigh, Iame 5 8. to cut down this luxuriant Crop of the Worlds Prophaneneſs by his inſtant approach to Judgment.

Verily, I think, ſince Iſrael arrived Canaan, ſcarce one Generation ever ſaw ſuch ſtupendious Mixtures of Mercies and Judgments uſhered in and adorned with Miracles; Miranda etiamſi non miracula. ſuch interweavings of Miraculous Mercies and Miraculous Judgments, as ours have ſeen; Like thoſe Rhetorical Elegancies ſo frequent among the Prophets, as that in Hoſea, Hoſ. 2.1 • . I will allure her, and bring her into the Wilderneſs, and ſpeak comfortably unto her; as this of God with us, Bringing us as into a Wilderneſs, handling us as with Eſau's hands, and yet ſpeaking comfortably unto us, as with Jacob's voyce: And if this heavenly ſtrain of Divine Eloquence allure us not, I know not what will. Verily this time of ours ſeems like that of diſeaſed people, which Phyſicians call [The Critical Time,] wherein the main conjecture lies, whether they be Mending or Ending, according to the effects and ſucceſſes of ſuch utmoſt means.

And this I take (under favour of better ſights) to be our Vertical Point, and Critical Time one way or other, for our Mending or Ending: For by ſinning at all times we provoke God; but by ſinning at ſuch a time as This, we dare God to puniſh us, Iſai. 1.24. Ierem 5.9. and to eaſe and avenge himſelf of us: And ſhall not his Soul be avenged on ſuch a Nation as This? A Nation overflown with ſuch a Flood of Spiritual Wickedneſſes, 1 Tim. 4 1. of Abominable Hereſies, of Damnable Doctrines, and Doctrines of Devils: Not whiſpered and muttered in Corners only by thoſe that mouch up and down to creep into houſes, 2 Tim. 3 6. but declared and proclaimed on houſe-tops, openly in the ſtreets of the City, and in publique Meetings through this Land: Mr Caſe in one of his Sermons before the Houſe of Commons. Rev. 12 15 So that moſt of former Errors (as one uſeth the words of Calvin) may ſeem but Tolerabiles ineptiae, as pardonable toys and trifles in compariſon.

And ask you again, What of this? I ſay no more but that, This is part of The Flood of Water which the Serpent caſt out of his mouth in his great wrath, becauſe his time is ſhort.

There are ſome printed Books and Treatiſes that will give you large Catalogues of theſe horrid Evils: There are ſome black Bills of theſe ſad particulars, where you that can may read them; my heart and tongue will not ſerve me to ſpeak them in this Congregation, Epheſ. 5.3. Mr Obadiah Sedgwick, Mr Vines, Mr Ho • ges, againſt Hereſies and Blaſphe •••• . Things not to be once named among us as becometh Chriſtians.

There are ſome printed Sermons preached before the Parliament, wherein theſe accurſed things are ſpread and meaſured before them, their dimenſions taken and found; For Height, amounting to no leſs then execrable Blaſphemies, ignominious, contemptuous, diſgraceful Reproaches of God, of Chriſt, and of the holy Scriptures, &c. This is a huge daring Height: For Bredth, ſpreading to no leſs then deſtructive Confuſion, That they will leave us neither Church nor State, neither Miniſtry nor Magiſtracy, nor Ordinances, neither Duties nor Worſhip, (theſe words are not mine own:) And where are we then? Why, Neer the worſt Idolatry of all. Then a mans Luſt ſhall be his Law, a mans Opinion his Bible, and a mans Self his God.

And ask you here again, What of This? As they there in the burden of Dumah, called to the Watchman, Iſ. 21.11, 12 What of the night? &c. the Watchman ſaid, The morning cometh, and alſo the night, &c. So may your Watchman ſay, [As ſure as the night ſucceedeth the day, ſo ſure is a National Calamity to be the end of ſuch daring Impieties unrepented, unlamented, unreformed.] In ſuffering Times under incumbent or impendent Evils, men deal about the Cauſality, as they were wont in the caſe of Baſtarday, when no father could be found, none that would own it, to lay it at the Church door; And who is ſufficient by any Apology for the total averſion of it? I dare not undertake it: This was long ago in print, and I cannot deny it, [The greateſt Traytor to the Clergy is the Clergy:] (Two things God much abominates, A Partial Judg, and a Prophane Prieſt;) Mat. 10 36 The greateſt Foes are ſtill Thoſe of the ſame Houſe: Truth Lord; As was ſaid of Iſrael after that their ſhameful Idolatry, [Not a Judgment for a long time inflicted on it, but had an Ounce of the Calf in it:] So of every perſon, quality or condition of men afflicted and puniſhed, Hoſ. 13 9. there is a pound of Self in it; Deſtruction is of Self. Fit therefore that we with others lie down in our ſhame, give God the glory of his Juſtice, beg Mercy, bear the Puniſhment with Thankfulneſs and Patience, with the Church in Micah, I will bear the wrath of the Lord becauſe I have ſinned against him, until he plead my Cauſe, &c. Micah 7.9.

This may be called the Chancel-door; but there is another, which might be more truly called (in this reſpect) the Church-porch-door, at which that Brat of our Evil will be layd, unleſs by ſerious and ſeaſonable Repentance and Reformation it be averted and avoyded. The open impudent profeſſed Blaſphemies, Reproaches, Deſpights, Contempts of a People Againſt their God, (making him as Man, that he ſhould ſin, and be the Author not only of the act, but alſo of the ſinfulneſs of it;) Againſt his Holy Son Jeſus, (ſome denying his Divinity, as No God; others diſgracing his Humanity, calling him Baſtard;) Againſt his holy Word the Scriptures, (accounting them but an humane Invention, a meer Shadow, a falſe feigned Hiſtory, a Scarcrow to keep fools in awe;) Againſt his holy Ordinances, with all their vital Circumſtances of publique Perſons, Places, Times of Worſhip; ſome by their hypocritical formal frequenting, others by their ignominious contemptuous neglecting, aſperſing and vilifying of them, &c. Theſe ſpiritual Wickedneſſes and Church ſins ſo rife in the Land, may be called the Church-door, at which our Evils lie: Theſe (whileſt remaining) will prove the Achan and accurſed thing to trouble the whole Hoſt of Iſrael, Ioſh. 7 25 the Jonah to trouble all the Mariners, until it be caſt (if not with That, into the fire of ſome fit and juſt puniſhments In peccatas evidentiam in poenis edificationem. Jonah 1.15, or at leaſt) with This, into the Water and Sea of repentant Tears and Lamentations. There have been great thoughts of heart amongſt us about Malignant Parties; But Theſe, Theſe are the Edomites that are moſt like to make a ſhort Cut in our Peace, a long Crack in our Hope, and give our whole State a blow that will hardly be healed: Theſe, Theſe are the Enemies that are moſt likely to ring our Knells, and to proclaim our Funerals.

My meaning is not, that All Differences in Judgment ſhould make breach in Charity and Affections among men; Nor that All Errors in Opinions ſhould be puniſhed by Men; But rather by Chriſtian means of prayer and endeavor, 2 Tim 2.25, 26. provided if God will open the eyes of our Diſſenting Brethren, and give them Repentance to the Acknowledgment of the Truth, that they may Recover out of the Snares of the Devil, and be ſaved; Phil. 3.15. patiently waiting for Gods days of Revealing, either in This their day, when God ſhall reveal even This unto them; or in That his Day of Revelation and Appearing, 2 Cor. 5.10 when All both perſons and things ſhall appear as they are; for get we holineſs to come but once ſafe to Heaven, and we ſhall clearly look through all doubts and difficulties in a moment.

And yet I can tell you what ſome Divines of no ſmall note have publiquely preached, and by Order printed: Mr Vines, Mr Obad. Sedgwick. [That Liberty of All Opinions and Religions may be juſtly called the Golden Calf of theſe Times, whereunto many are not unwilling to contribute their ſtrength and policy, and whoſe Birth-day they would call Feſtum Jehovae, an Acceptable Day unto the Lord: Are not the Errors, which are rife amongſt us, either by infecting Perſons of Place and Quality, grown into that Boldneſs? Or by carrying away Barnabas alſo, crept into that credit? Or by ſpreading far and wide, riſen to that ſtrength, that they do face, if not put into danger of routing, our common Faith, publique Worſhip, authorized Miniſtry, long and much expected and promiſed Reformation, as hoping to be able to bid fair for a Toleration? Whereby we at home may wonder at our ſelves, and our ſympathizing Brethren abroad do wonder alſo at us, That we ſhould be made the common Sewre to receive the Garbage of other Churches, and that their ſtinking Snuffs ſhould be allowed Candleſticks here in England: That Flood-begetting Maxim, viz. a Catholique Liberty and Toleration of all Opinions, is to be abhorred and cruſhed. There was a Religion (as one once ſpake before you) Omnium Deorum, of all Gods amongſt the old Romans; And there is a Religion Omnium Sanctorum, of all Saints now amongſt the Papiſts: And if the Serpent could but wriggle in a Religion Omnium Opinionum, of all Opinions amongſt the Engliſh, the Devil himſelf needs to deſire no more; as knowing that if men can ſtep from one Religion to All, they will ſoon fall from All Religion to None.] But let this paſs.

And let be that Queſtion, Whether any men ſhould be puniſhed for their Religion, and ſuffer for their Opinions, though never ſo erroneous? I ſay, let that Queſtion be made, ſtated, qualified and reſolved how it will: Shall it be a Queſtion alſo, Whether men ſhall ſuffer, in any kind or meaſure, for their open, profeſſed and practiſed Irreligion, though never ſo Deviliſh and Blaſphemous? Againſt a moſt holy God, his holy Chriſt, his holy Spirit, Word and Ordinances? &c. If an unhapyy Boy ſhall foul, or ſpoyl, or loſe his clothes, the rod ſhall whip him; and if he curſe and ſpit in the face of his father, ſtab the heart and rend the bowels of his mother, ſhall there be none to correct him, but many to ſmile upon him? If one man ſin againſt another, the Judg ſhall judg him: 1 Sam. 2 25 And if a man thus ſin againſt God to the higheſt, ſhall there be none to condemn him, but many to entreat for him? Can Chriſtian Magiſtrates be ſuch unchriſtian Gallio's, Act. 18.17 as to care for none of theſe things? Will godly Rulers be ſuch ungodly Tiberius's as to ſay, That the Gods alone muſt remedy the Injuries offered unto themſelves? Surely if Chriſtian, if Godly, ſuch they cannot, ſuch they will not be; nay if men fearing God, ſuch they dare not be, for the danger of Gods coming himſelf in anger, Eccl. 3 17. Ezek. 34.5, 11. and ſnatching his Work out of his Servants hands in wrathful diſpleaſure, ſaying, I will judg the righteous and the wicked; Shall God bid his ſervants, and be put to do it himſelf? Then his whole houſe ſhall rue and ring on't. Chriſtian Magiſtrates and People too were beſt look to it, The one to Rule well, the other to be Ruled well, leſt God ſuffering by us in his Honour, be provoked to daſh us in pieces one againſt another. We have been told of a witty piece of Juſtice done in the Camp by the fire of an hot Iron through a tongue that was ſet on fire of Hell, Iam. 3 6 for caſting forth of his mouth ſulphureous ſparks of Blaſphemies. Luk. 3.14. The Souldiers in Luke came After all (both people and Publicans) with their Religious Queſtion, What ſhall we do? And have been cenſured as the lotheſt, becauſe there the lateſt and ſloweſt in that pious motion: But ſome Souldiers now it ſeems have gone before All in their zealous and holy Indignation: And ſhall the Godlineſs and Righteouſneſs of an Army exceed the Godlineſs and Righteouſneſs of Court, City and Country? I ſay again, Chriſtian Magiſtrates and People all were beſt look to it, conſider, and do it, Pſal. 82.8. leſt God come yet in heavier Judgments, ſaying, I will do it my ſelf.

Why, what ſhould the People do?

Pray for All in Authority, 1 Tim. 2 2. that they may have in their Heads and Hearts, as well as in their Hands to do it, to do it quickly, before the Decree be ſealed, and the Nation prepared for univerſal Deſolation: Ezek 9.4. And what we cannot Prevent, be we ſure to Lament, that the Man with the Pen and Ink-horn may mark us from deſtruction. Hezekiah rent his clothes, and covered himſelf with ſackcloth, &c. Iſai. 37.1, 2, 3, 14. when he heard the Blaſphemies of Rabſhekah; That day of Blaſphemy was a day of Trouble and vexation to him, though the Blaſphemy was from an Aſſyrian; And ſhall the days of greater Blaſphemies be days of leſs trouble and grief to us, not from profeſſed Aſſyrians, but from profeſſing Chriſtians? What Chriſtian heart that hath any true blood of Chriſtianity running in the veins of it, can chuſe but be deeply affected and afflicted with it?

I fear we do not generally, not cordially enough ſigh and cry for all the Abominations that be done in the Land, That the Man clothed in Linnen with the Writers Ink-horn by his ſide may ſet a mark upon our foreheads from a National Deſtruction; which the ſuggeſtions of my fear make me bold to prophecy, wherein my love to my Nation would make me glad to be found a falſe Prophet.

And now I beſeech you to conſider with me, the wonderful Patience and compaſſionate Forbearance of our God with us, who though his Soul abhor ſin infinitely; though he cannot go out of ſight and hearing (as we may) but muſt ſee and hear all the unpuniſhed blaſphemous impious Diſhonors done to the Three Deareſt to him in all this world, more to him then all the world, [His Name and Worſhip, His Word and Truth, His Saints and Children,] Though Heaven and Earth even ſweat again under theſe Provocations; yet hath God Patience to ſee and hear all.

Oh! Then come you my Brethren in Chriſtianity; Who are we that we muſt not be croſt in the leaſt Toy or Trifle, that doth occur, of Body, Goods or Name, but we muſt run preſently to the hard haſty Arguments of Steel and Iron? Not only as Zedekiah pleaded with the Prophet, [a word and a blow,] 1 King. 22.29. 2 Sam. 13.22. Cap 20.10 but as Abſalom with Amnon, [a blow without a word, ſtrike and ſay nothing;] Our ſword (like Joabs) dropping forth upon all occaſions, diſcourſing with a neighbor as he did with Amaſa [in the fifth rib,] ſpeaking Daggers points unto him. Who are we, that we cannot put up any Illations of wrongs and injuries with quiet minds? Are we Chriſtians? Nay are we Men? that we will not, we cannot bear with men, as God bears? With men as God, did I ſay? Nay with God himſelf? He muſt ſhowre and ſhine when we will have him; ſtrike and ſtroke when we will have him; elſe we queſtion ſometimes his Power, ſometimes his Truth, ſometimes his Providence: Oh ſhame! Be we more patient, as our Father which is in Heaven is patient; Be we Followers of God as dear Children: Who are we?

Oh! Then come you my Brethren in the Miniſtry; Is God ſo wounded with Blaſphemous Reproaches in his Word, in his Name, and bears it, and muſt not we be toucht in ours? Mat. 10 25 Shall the Maſter of the Houſe be called Beelzebub, and muſt not we of the Houſhold be miſcalled? Remember Uriah's words, 2 Sam. 11.1 The Ark, and Iſrael, and Judah dwell in Tents, and my Lord Joah and his ſervants abide in the open fields, and ſhall I then go into mine houſe to eat and drink? &c. And ſay we every one, Shall my Lord Jeſus in his Ordinances (the Tokens of his Preſence) be threatened with Tents, and expoſed to all the Injuries incident to the open field, and ſhall we then go ſecure to our houſes and enjoyments from all threats of violence and diſturbance? Lord, who are we? Men we are as they are, and that is for their ſakes, becauſe they cannot hear the voyce of God himſelf and live; Sinful we are as they are, and that is becauſe we are men; Mortal we are as they are, and that is becauſe we are ſinful; Yet ſtill though men, ſinful and mortal, 2 Cor. 5.2. we are the Meſſengers of God, and Embaſſadors of Chriſt: Now in that we ſuffer as men, ſinful and mortal, Mic. 7.9. Lam. 3.22. we ſhould bear it patiently, and give God his Glory; the Glory of his Juſtice, that we are Afflicted; and the Glory of his Mercy too, that we are not Conſumed: But in that we ſuffer as Miniſters, eo nomine as Miniſters, If our Adverſaries ſhould write a Book againſt us, we might with holy Job, Take it upon our ſhoulders, and bind it to our heads as a Crown; Job 31.35, 36 we ſhould bear it gladly, Rejoycing with the beaten and abuſed Apoſtles, That we are counted worthy to ſuffer ſhame for his Name. Acts 5.41. For (alas!) the worſt is not Ours, but Theirs, whileſt Chriſt himſelf ſuffers in our wrongs as his Miniſters: Exod 16 8 And what are we? (ſaid Moſes and Aaron,) Your murmurings are not againſt us, but againſt the Lord: [He that rejecteth Me, Joh. 12 48. and receiveth not my Word,] There Chriſt intereſted himſelf in the quarrels of his Word: [He that deſpiſeth you, deſpiſeth me,] Luk. 10.16 There Chriſt intereſted himſelf in the quarrels of his Miniſters as his Miniſters.

The mighty Nimrods of our Times deal with us, as Hunters do with Hedges, leap over them, or tread them down in the purſuit of their Pleaſure and Game, and run to them for ſhelter in a Storm: When God ſhall reſtore them to their right minds, his Word and Miniſters ſhall be reſtored to their Honors again: Then they will glorifie God, and honour his Word and Miniſters in the day of Viſitation; 1 Per. 2 12 And till then my Brethren, let it be accounted ſcandalous to receive Honour at their hands or tongues, by whom Gods holy Name is blaſphemed, his holy Son diſhonored, his holy Spirit reſiſted, his holy Word and Ordinances deſpiſed. 1 Tim. 5 17 Should ſuch ungodly Miſcreants preſent us with their double or ſingle Honour, it were not a proud, but an holy diſdain to fling it back into their faces again, as unworthy of the honour, 1 Sam. 2.30 to honour the ſervants of Chriſt whom God doth honour.

Now no more of this Queſtion; Will you bear but one Queſtion more?

Shall we ſay, it is becauſe of Reformation, that the Devil ſo beſtirs him beyond former wont? Reformation is a good word, yea glorious, both name and thing, ſuch as would rather provoke the Devil unto his moſt outragious Tyranny, then invite him unto Familiarity. Oh that we were an univerſally, throughly, really Reformed People as we ought; Then how Proſperous and Victorious might our Nation be? how flouriſhing our Church and State? yea how terrible to Satan? Zech. 2.5. as armed with terror, and walled with fire round about, ſo that he durſt not come ſo near us as to inſinuate for Familiarity with us: As that moſt Artificial Painter, having painted a Boy with a Basket of Grapes in his hand, Zeuxes. and ſeeing the Birds flying in flocks to peck at the Grapes (as if true and natural) to the ſilly peoples admiration, he was ſore diſpleaſed with himſelf, diſclaimed his Art, ſaying, Had I painted the Boy (which was the chief part of my Picture) as well as I have done the Grapes (which were but a by accident and ornament) the Birds durſt never have been ſo bold. Your thoughts may forerun me in this Application: Were we indeed as careful and Conſcientious in the Subſtantials and Eſſentials of true Religion and Devotion, for Faith, Life and Worſhip, as in ſhew Curious in the Circumſtances, Accidents and Ceremonies thereof, the Devil and this kind of Fowls, Mat. 13.4, 19 theſe ravenous Birds of prey durſt never have been ſo bold. Therefore I impute not the Cauſality of Witchcraft unto Reformation, for this will not make the Devil familiar, but mad rather. 2 Cor. 1 24 1 Cor 7.25 But (if I may give my Judgment, not as having dominion over your Faith, yet as one that hath obtained mercy of the Lord to be faithful, with ſubmiſſion to better Judgments) I conceive, It is becauſe of the proud, prophane, blaſphemous Rejections and Aſperſions of the holy Word of God by ſo many of the people, as imperfect and deficient to Salvation, 2 Tim. 3.17 Iob. 20.31. and 5.39. Acts 8 9 nay as a meer Shadow and humane Invention, (let St Paul, and St John, and Chriſt himſelf ſay what they will of its Sufficiency, and Perfection, and holy Inſpiration;) Some giving out that themſelves are ſuch great ones, as to be Above Ordinances, above Rules, above Scriptures, and all that is written; pretending to the ſole guidance of the Spirit of God, as he that ſaid, I am for Chriſt, 1 Cor. 1 12. meaning [I am for none of you all:] What? For the Spirit of God and of Chriſt, even againſt their Word and their Will revealed, with Deſpight unto it? O God! That ever the Devil ſhould get ſo much Advantage for his ſubtil Inſinuations with Man! by his deſpiſing that ſame Word of God, Ioh. 12 48 2 Cor. 11.14. 1 Joh. 4.1. that ſhall judg him at the laſt Day: For the Devil is a Spirit, though an evil one, and a transforming one; God is a Spirit, the only Good one; And we are bid to try the Spirits, and forbid to beleeve every Spirit: And how ſhall we try them? but by that which ennobled the Bereans above others, viz. Act. 17.11 Searching the Scriptures dayly whether thoſe things were ſo. But where the Touchſtone and Rule of Tryal is rejected and exploded, the evil Spirit and any Error may be admitted: As a Goldſmith or Lapidary without a Touchſtone may be eaſily deceived with counterfeits, and undone.

Therefore if any be minded to be familiar with Devils, let them ſlight, or ſcorn, or burn their Bible; And this is vendere animam lucro, ſelling of a Soul for a little profit; Mat. 16.26 or rather perdere animam nihilo, caſt it away for nothing; As he ſaid that ſold his Bible, [Now have I ſold that which ſhould teach me to ſell all to buy it,] meaning the Truth of it, Pro. 23 23 which may (for all the ſtrangeneſs) and muſt be bought, and not ſold.

But as many as deſire to be acquainted with God, 2 Pet. 5 9. and to reſiſt the Devil, Thank God that your Bibles ſpeak Enggliſh; Wipe off the Duſt of Neglect, and the Dirt of Contempt from them; Let not this Rule and Touchſtone ſo great and good, Hoſ. 8.12. given us of God, be accounted of us as a ſtrange thing; ſtrange to our Judgments by Ignorance, to our Thoughts by earthly-mindedneſs, to our Affections by Indiſpoſedneſs, to our Mouths by rotten and prophane ſpeeches: But receive the Word of God as it is in truth the Word, 1 The. 2.13 Joh. 12 48 Jam. 1 21 not of Man, but of God, which ſhal Judg, & may ſave your Souls: Receive it as it is indeed our beſt friend, next God, yea the very friendſhip of God: Receive it therfore not as a ſtranger, with a few cold Complements at the Door, or to come in only for an hour; Col. 3.16. but entertain it as a friend, [Let it dwell in you;] And becauſe it brings with it Rich Treaſures of the beſt ſtore, [Let it dwell in you Richly;] And becauſe it may be abuſed by Ignorance, Indiſcretion, Folly, Affectation, Unprofitableneſs, Vain-glory, and Hypocriſie, [Let it dwell in you Richly in all Wiſdom;] Speak and preach it in Wiſdom; hear, read and meditate of it in Wiſdom: not only in ſome, but [in All Wiſdom;] So Let the Word of God dwell in you richly in all Wiſdom: Not uſing it as a Spell or Charm againſt the Devil, by laying the Bible at the Beds head, or in the Chamber window only, that's not in wiſdom; or by naked quoting of Scripture only, Luk. 4.10. Pſa 91.11, 12 that's not in wiſdom, (for the Devil himſelf can do ſo, and gloſs upon it too,) but by So quoting it as by Faith, Affection, and Obedience to cleave unto it; This is the right uſing of the Sword of the Spirit in Wiſdom. Ephe 6.17 Let it ſo dwell in us, Not only ſub ratione veri, as Truth in the general while it only pleads it ſelf; but alſo (as the Schools diſtinguiſh) ſub ratione contrarii, as Reproof in the particular when it preſſes upon our ſelves; and not as the Fryar wittily told the people, that the Truth he preached was like holy water, which every one called apace for, yet when it came to be caſt on them, they would turn aſide their faces: Some that call faſteſt for Truth, cannot abide to have it caſt into their faces; could like Truth if it would only ſhew it ſelf, and yet can miſlike it when it comes thus to ſhew them themſelves; Could find in their hearts to love Truth Lucentem, Shining, Jer 13 15. Obevi equaſi Obaudire. Iudg. 9.7. but not Retarguentem, Reproving, &c. [Hear ye, give ear, be not proud, the Lord hath ſpoken;] He is proud that will not harken unto God againſt himſelf and all the world. [Harken unto me ye men of Shechem, That God may harken unto you,] ſaid Jotham.] Secret things belong unto the Lord our God, Deu. 29 29 but revealed things unto us and our children,] ſaid Moſes. 'Tis not Secret Purpoſe of God, but Revealed Precept muſt be Mans Rule: Take we heed of pretending to the Spirit of God againſt the Word of God; For there is no Promiſe of Gods Spirit being a Guide, where his Word is not a Rule; Therefore make we the Word of God to be our Rule, and then hopefully may we beg the Spirit of God to be our Guide; and hold we there, if we be wiſe.

Now by this I hope you are Reſolved in part, About the Devils Rage with Man, About his Greateſt Rage in Chriſts Time, With Application to Ours; Wherein if I have ſeemed in any thing too uncharitable or peremptory, I humbly crave but two things of you in my Apology: That ſuch only may be my Judges who have ſadly conſidered the ſtate of the Times and of their own Souls; at their Judgment I am content to ſtand or fall. That ſuch candor may be ſhewed me as was due unto the Prophets of old, Ier. 5.1. Ier. 9.2. Pſal. 12.1. Iſaial. 1.6. ſpeaking thus largely, [There is not a man to be found that executeth Judgment, and ſeeketh the Truth: They be All Adulterers, An Aſſembly of Rebels, There is not one godly man left; From the ſole of the foot unto the head, &c. From the leaſt of them even to the greateſt, &c.] They would in all be underſtood as lamenting at the generality of Corruption, not as beſoting every particular perſon of Magiſtracy, Miniſtry and Commonalty without exception; and ſo would I; Not loving the froward wont of wayward men, ſo to bemoan what we want, as not to bleſs God for what we have. There are ſome Chriſtian hearts (I hope) amongſt us in all our Ranks, God encreaſe their Number, their Graces, and their Comforts; For I fear me, 'tis but as the ſhaking of an Olive-tree, Iſai. 17.6. Ier. 3.14. Iſai. 24.13 in Iſaiah, Two or three berries in the top of the uppermoſt bough, four or five in the utmoſt branches: One of a City, two of a Tribe: Or As the gleaning of Grapes when the Vintage is done; Yet with this comfort, That God is dealt and prevailed with by his Servants more in their Weight, then in their Numbers; Gen. 18. Ten righteous Souls would in Gods Ballance outweigh all the Godleſs ones in Sodom; One Chriſtian all the Chriſtleſs ones in Jeruſalem: Ier. 5.1. For, as he ſaid, Iudg. 8.2. The gleanings of Ephraim are better then the vintage of Abiezer.

By this Meaſure here ſet by me, I ſee room little enough left me in time and patience for this ſhort Application.

Firſt, Inſtruction. For Inſtruction in two particulars.

1. Of Mans vain Credulity, which does him moſt injury, in truſting his Enemy too far; not taking him to be ſo much our Adverſary as Gods Word doth make him to be, nor beleeving that he ſeeketh our Deſtruction ſo much as Gods Miniſters declare him to do: 1 Pet. 5.8. Mat. 24 22 Gen. 3.1. But we may be perſwaded that the Devil is not called our Adverſary, nor compared to a Roaring Lyon, and to a ſubtil Serpent, for nothing; feeding upon our Corruptions, as the Serpent doth upon duſt.

2. Of the Devils Tyranny, which if ſo malicious to our Bodies (though he leaſt minds them) as to diſmember them, whereof are divers Examples beſides this in the Goſpel; How great may we ſuſpect his Malice towards our Souls? ſeeking to diſmember them, by making us blind when we ſhould ſee Gods Works, and deaf when we ſhould hear Gods Word, and dumb when we ſhould confeſs our ſins, or bleſs his Name: Iſa. 33 14 Mat 9 43.44. And if his Cruelty be ſo terrible in this life, how tormenting will it be in the life to come? in thoſe everlaſting burnings in Hell fire?

Next, For Exhortation, Exhortations. to praiſe God for not giving us over as a prey into his Teeth, but that our Souls are eſcaped as Birds out of the ſnare of this Fowler: Pſalm 24.6, 7, 8. For he is a poor experienced Chriſtian that doth not dayly find the Power of God in preſerving him from Satans Temptations and Terrors, 2 Tim 4 8 which are the Paws and Jaws of that Roaring Lyon that would devour him. Common Proſe is too low and dull to expreſs the due thanks for ſuch a Deliverance: The Soul in this ſhould be advanced to the height and courage of a Song; Not a Chriſtian Soul but hath matter enough given it of God to make Songs of his Praiſe, being thus (like Davids Soul) compaſſed about with Songs of Deliverance. Pſal. 32 7. and 28 7.

What now the Importance of your Affairs, which occaſion this Concourſe, will not permit me to expreſs, I crave leave only to intimate in few words touching The Diſeaſe and Cure in our Text, and ſo conclude.

The Malady or Diſeaſe, [This Kind.] 1. Mat 9 33. The dumb Devil was always held the worſt kind of Devils; and therefore we find that upon the effecting of this Miracle, the people were all amazed, and marvelled, ſaying, It was never ſo ſeen in Iſrael, becauſe it was ſuch an extraordinary Cure to heal one poſſeſſed with a dumb Devil.

Here were occaſion of a Diſcourſe about the Nature, Order, Malignity, and Diverſity of Evil Angels; wherewith I might fill your heads ſooner then warm your hearts, which makes me the leſs ſorry for being taken off from ſpeaking any more: Now therefore no more but this; As there are Diverſities of Devils, ſo are there Diverſities of Sins, their name is Legion too, for they are many. Mark 5.9

Sins are Diverſified,

1. In reſpect of the Cauſe, which may be Voluntary or Involuntary, ſuch as are either of Ignorance or of Preſumption: But know we that voluntary and preſumptuous ſins are the worſt kind; Pſa. 19.13 [Keep back thy ſervant alſo from preſumptuous ſins, &c.]

2. In reſpect of the Act, either of Commiſsion or of Omiſſion; Iſ. 65.2 3. Ezek. 2.4. Commiſsive ſins are the worſt kind, Sins in deed are held more provoking and impudent.

3. In reſpect of the Subject thereof; The ſame ſin for the matter is capable of aggravation from the perſon that commits it, be he Prince or Subject, Maſter or Servant, Miniſter or People, &c. Sin may proceed and commence, take an higher degree, according to the height and degree of the perſon that acts it; the higher, the worſe kind.

4. In reſpect of the Object; So Blaſphemy againſt God, is a worſe kind then Calumny againſt a Neighbor. 1 Sam. 2.25

5. In reſpect of the Matter; So detracting from the Word of God, is a worſe kind then clipping the Kings Coyn.

6. In reſpect of the Manner or Meaſure; So reiterated, multiplied, continued ſins, are a worſe kind then ſingle ſins but once committed.

This might be ſerviceable for divers Uſes:

1. As for their Confutation who make no difference of ſins, but judg All alike, becauſe that Sin is nothing but a Privation, and Privation (ſay they) admits of no Degrees: But by their leaves they may be told (if not taught) that Privations are not all equal, ſome are more meer and ſimple Privations then others. But I cannot ſtay to teach them now.

2. So for their Confutation alſo who ſpitefully accuſe us of equalling and levelling all ſins, becauſe we allow not of their vain Diſtinction of Venial and Mortal Sins (eſpecially in their ſence.)

Truth indeed, we account no ſin ſimply little, and in its own nature ſmall: Becauſe,

No little God to ſin againſt; the leaſt ſin, minimum ſpirituale, is againſt an infinite Majeſty.

No little Price payd for little ſins; the leaſt ſin pardoned coſt the invaluable Blood of Chriſt.

No little diſobedience in little ſins; As much Treaſon in falſe coyning of pence of Silver, as of pieces of Gold.

No little unthankfulneſs in little ſins; the leſs the matter and occaſion is wherein we offend, the greater is our unthankfulneſs in offending God for ſo ſmall a matter and advantage, which ſhews the greater Corruption by how much the leſs was the Temptation.

No little pollution by little ſins; A ſmall Puddle may defile a man as much as a muddy Pond.

No little puniſhment for little ſins (ſo called; Rom. 6.23) The wages of ſin as ſin is eternal death.

'Tis known that the Plagues of Lice and of Flies did trouble the Land of Egypt as much (if not more) then ſome of the greater Plagues: (The Magicians were firſt baffled in the Lice, and made to acknowledg the finger of God; Exod. 8.9 and Pharaoh firſt heart-ſtruck in the Flies without a Rod to yield the Iſraelites to ſacrifice to their God; Ver. 24.25 The ſmalneſs of the Inſtruments adds unto the horror of the Judgments, Maximus in minimis. Gods hand being moſt palpable and ſenſible in the ſmalleſt and vileſt things: Pharaoh might take it in as much ſcorn to periſh by the baſeſt and vileſt creatures, Judg. 9.54 as Abimelech to be killed by the weakeſt veſſel, a woman.) Therefore though we extenuate no ſin, ſaying of it, as Lot of Zoar, Gen. 19 20 [Is it not a little one?] becauſe we know all ſin of it ſelf mortal, yet let us make a difference in degrees of ſin; and remember, that to be poſſeſſed with a Dumb Spirit, is to be poſſeſſed with a Great Sin indeed. When a man is ſo Dumb, that he cannot confeſs his ſins to God; and ſo Dumb, that he cannot crave the mercy of God to forgive his ſins; and ſo Dumb, as he cannot praiſe God for his Bounty and Goodneſs; and ſo Dumb, that he can rebuke or exhort his Brother; Then indeed he is poſſeſſed with a Dumb Spirit, and a Great Sin.