dissembled sayes Augustine is not Equity but double Iniquity because dissimulation is Iniquitie And the more glorious the Pretence is which covers a base Designe the more vile and wicked is the Person that thus audaciously steals the Robes of vertue to cloath his otherwise naked viliany Caligula the Romane Emperour was never more Profane then when in his Pride he would put on the Vestments of the Gods Nero within and Cato without is an abhor'd Monster in the Church of God When the Devil appears in the habit of Samuel 't is but to prophecy the prevalency of the Philistines and the Overthrow of Israel When Pernicious Projects are vail'd with glorious Pretences the Times are perillous When Piety is made subservient to Policy and Gain is accounted Godlinesse This is not Religion but Robbery Latro est Domum Dei convertit in speluncam Latronum qui Lucra de Religione sectatur cultusque ejus non tam Cultus Dei quam negotiationis occasio est †Hier. sup Mâ—t. l. 4. He is a Robber says Jerome and turns the House of God into a Den of Thieves who takes up Religion meerly for the getting of Gain and whose worship of God serves onely for a fitter Occasion to advance his Trading in the World And we know it was not long after the Temple was made a Den of Thieves that it became a heap of Ruines The Times are perillous when the Royal stamp is put upon counterfeit coine and self-interest is called the Cause of God And the Danger is greater according to the Degree of the Person Self-seeking especially under plausible pretences of the Good of the People is extreamly pernicious in such Persons as have the chiefest Power in their hands which ought not to be used as an Engine for the advancement of mens private Interests but to be ever put to the best improvement for the Publick Good And therefore the pious and learned Father makes this the great difference betwixt a Tyrant who rules after his own Lusts and a King that governes his People by good and wholesom Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sayes he does a Tyrant differ from a King that the one has still an Eye to his own Interests the other lays out himself for the Good of his Subjects But yet amongst a People professing godlinesse such Tyrants which makes their wickednesse so much the worse are wont to pretend the interests of Religion and the Honour of God for the colouring of their irregular enterprizes and the covering of their wicked intentions till they have accomplish't their cursed Designes and so attain'd their own ends So the bloody Nero in the beginning of his Reigne made great Pretences of Piety but when he was establisht in his Empire he delighted in nothing but wickednesse and cruelty And how perillous those Times were to the Christian Church the Teares and Blood of many thousand persecuted Christians gave sufficient Testimony whose †Rev. 6.9 10 Souls are under the Altar of God still crying with a loud Voice and saying How long O Lord Holy and True dost thou not judge and avenge our Blood on them that dwell on the Earth But now was it not for such faire Pretences these bloody Tyrants could never so smoothly carry on such foule Enormities to a full accomplishment It 's the Glory of God therefore which they pretend to the world to be the End of their audacious Actings but their own Names are firmly wrought into that Shield of Gods Glory which they hold out to the world for the Protection of the basest Designes as it s said the Name of Phidias was by his curious Art wrought into the Shield of Minerva Wo be to the People that are subjected to the Power of such pernicious persons for these aâ—e they which do with a witnesse make the Times perillous The Times then are perillous when glorious Titles are stampt upon base Designs and glorious ends are pretended for the crediting of such Enormous Actions as Religion cannot but blush that they should be called her children Thus Celsus the Philosopher having written a Defence of Paganisme gilds over his rotten wood with this golden Title or Inscription Verbum Veritatis †Orig. contra Cels l. 2. The Word of Truth Thus Absalom pretended a solemne Act of Religion in paying his Vow unto God when having plotted a cursed Treason he went on purpose to raise a bloody Rebellion against his Prince and Father * 2 Sam. 15 7-10 Thâ—â— Jâ—hu pretended the Reformation of Religion when he sought nothing but the establishment of the Kingdome to himself †2 King 9 and 10. and therefore the executions done by him though according to Gods Order and Appointment * 2 King 9.6 7 are charged upon him as so many bloody Murthers soliciting the Divine Vengeance For sayes the Lord †Hos 1.4 yet a little while and I will avenge the Blood of Jezreel i. e. the bloodshed in Jezreel * 2 King 9 15 24 25 26 30. ult the Royal City of the Land of Issachar †Josh 19.17 18. upon the House of Jehu and will cause to cease the Kingdome of the House of Israel Thus one wicked Tyrant may be the Ruine of the whole Kingdome Yet does this bloody Wretch this Self-seeking Jehu while he was yet reeking in Blood and hot in pursuing his selfish Designes boast of his zeal for the Cause of God Come sayes he to Jehonadab * 2 King 10.15 16. Come with me and see my zeal for the LORD Thus do many wear a Cloak of Zeal upon a Habit of Vice Thus Saul out of his Zeale for the Israelites became a bloody Butcher of the Gibeonites and so brought a plague upon the whole Land of Israel †2 Sam. 21 1 2 Thus that wicked Ahab proclaimes a Fast for the putting to death of Naboth that he might take to himself his Vineyard and so by one Act involves himself in the guilt of Murder Perjury and unjust Usurpation of the Right and Possession of the Innocent and Righteous * 1 King 21 12-16 So the Historian tells us of the Devilish Policy of Hanno a rich Prince of the Carthaginians who having laid a desiâ—ne for the Destruction of the whole Seâ—ate herein worse then Heliogabalus whose Pride was satisfi'd in the Expulsion of the Senators †Fulg. l. 9. c. 5. made use of a sacred Sâ—lemnity in the Celebration of his Daughters Marriage Ut Religione Votorum nefanda committeret nefanda Commenta facilius tegerentur * Justin Hist l. 21. For the Execution and Concealment of his Damnable Designe and Hellish Treason Thus did the Monster of men Herod pretend he would †Mat. 2.8 worship Christ whilst he was plotting to murder him in the prosecution of which bloody Designe he cruelly * Mat. 2.16 put to death as it is thought about fourteen thousand Innocents the
Ardour and Forwardness to promote this or that way of Government or Worship in opposition to all the rest which yet may be found in a man that hath never experimented the Power of Religion or Work of Sanctification upon his own soul Thus some are Zealous for the Episcopal others for the Presbyterial and others for the Congregational and not a few for the Anabaptistical way and herein lies the Main of their Religion Whereas the Life of Religion the soul of true Godliness lies in the Spiritual Worship of God †Joh. 4.24 It 's good indeed to be zealously affected alwayes in a good matter * Gal. 4.18 but it s neither good nor safe to rest in a superficial Form a meer empty out-side of Religion though never so splendid and glorious But alas what do these men do that so earnestly contend for that way of Worship which is most agreeable to their own Fancies and censure all others as no Christians no Saints that are not moulded after the same Model what do they but promote the Distractions encrease the Divisions and widen the Differences of the Church of God which every good Christian should studiously endeavour to compose and heal Surely the setting up of and the Adhering to this and the other Party is not the way to promote the Interests of the Kingdom of Christ He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †MELCHIZEDECK King of SALEM Rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitiae He is King of Righteousness and King of Peace †Heb. 7.1 2 And his Kingdom stands not in meat and drink but Righteousnesse and Peace and which results from them both Joy in the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex Pacis When such Religious Factions prevail they sadly portend the Ruine of the Church Rom. 14.17 And â—hen are not such perillous times In the Primitive Tiâ—es which were Times of Pâ—rsecution how zealous were Christians in the things of God and how fervently did they love one another Those Times were surely less perillous then these wherein the Hâ—aâ— of Persecution is not more abated then Zeal for God and Love to one another amongst Christians But when P ofessors are generally Formall in the performance of the Duties of Religion very Perfunctory and Superficial in the service of God it s a sad Symptom of perillous Times When a man having tipt his Tongue with the Silver of the Sanctuary and so is able to speak well of the things of God to discourse well of the Matters of Religion shall for this only Reason be esteemed very Religious Whereas as the Apostle speaks †1 Cor. 4.20 The Kingdom of God is not in Word but in Power When there is indeed much Preaching much Hearing frequent Receiving of Sacraments but alas little Life in Preaching less in Hearing little or no Affectionateness in Receiving and least of all of Conformity to these Gospel-Ordinances in the Life and Conversation Time was when Ministers preached with Plainness Life and Power so that their earnest * Rom. 10.1 desire of saving souls was apparent in their Preaching and Christians that feared God †Acts 17.11 Received the Word with all readiness of Mind entertained the * 2 Thes 2.10 Truth in the Love of it and had their Hearts much stirred and moved by every Sermon They not only heard the Preacher with their Ears but felt him in their Hearts and Consciences and were very much affected with all the Discoveries of the Will of God to them They took pains to work the Word upon their own Hearts They met together to whet it upon one another to exhort encourage and comfort one another in the wayes of God Oh! The Word of the Lord was precious in those days †1 Sam. 3.1 How beautifull in those dayes were the Feet of them that preached the Gospel of Peace and brought glad Tidings of good Things * Rom. 10.15 The Ministers of the Gospel now so generally slighted and despised were then received by all good Christians as Angels of God yea even as Christ â—esus †Gal. 4.14 And then did Religion flourish in the Church and Christians manifested their experimental acquaintance with the Power of Godlinesse But when Preaching is become for the most part Notional and accommodated rather to the pleasing of the Fancy then informing the judgement convincing the conscience and affecting the Heart when Sermons are stuft with affected phrases and exquisitely embroyder'd with Artificial Ornaments and so deliver'd by the Preacher without one spark of Life or Zeale with such a singular care to observe the Emphasis and Elegancy of his study'd Expressions such a wary fear of rumpling his fine smooth forms of speech as if he was come thither to play the part of an idle Orator rather then to do the duty of a Gospel-Preacher who is to treate with men in the Name of Christ about the great affaires of their precious soules for their eternal Salvation this is a sad change seriously to be laid to heart and sadly to be lamented When People forsake and regard not sound solid Preachers of the Gospel but follow and flock after those that suit with their Humours and with such like quaint and curious notions please and delight their Fancies it argues a great Decay in Religion and speaks men to be great strangers to the Power of Godlinesse Nay when those that are indeed good Christians and sound in the Maine shall become very Formal Overly Superficial in the discharge of Religious Duties in their attendance upon Gospel-Ordinances When they shall take no paines to prepare themselves for Sabbaths and Sacraments when they shall be little or nothing at all affected with the Preaching of the Gospel when they seldome or never stirre up themselves to the Exercise of the Graces of the Spirit in the duties of Religion when they take no Paines to work upon their Hearts by Meditation and Prayer the truths which are delivered unto them nor study to expresse in their lives a restâ—onsiblenesse to the Doctrines of the Gospel when they thus rest in the Forme and presse not after the Power of Godlinesse it s a Symptome of an Evill Age a Presage of Periâ—lous Times We finde God nothing regarded the outward Performances of the People of Israel when they were utterly deficient in those Duties wherein consisted the Life of Religion * Isa 1 11-15 To what Purpose is the multitude of your Sacrifices unto me saith the LORD I am full of the Burnt-offerings of Rams and the Fat of fed Beasts and I delight not in the Blood of Bullocks or of Lambs or of He-goats And when ye come to appear before me who hath required this at your hand to tread my Courts Bring no more vain oblations Incense is an abomination unto me the New Moons and Sabbaths the Calling of Assemblies I cannot away with it is iniquity even the solemn
meeting Your New Moons and your appointed Feasts my soul hateth they are a trouble unto me I am weary to bear them And when ye spread forth your hands I will hide mine eyes from you yea when ye make many prayers I will not hear your hands are full of blood Why did the Lord thus disregard all their Ceremonial Services and sacred Solemnities which in the time of the Old Testament he had commanded them Surely for no other reason but because they rested in them and neglected the great and weighty Things of the Law Judgement Mercy and Faith these ought they to have done and not to leave the other undone †Mat. 23 23 So the Lord elsewhere reproves them for their formal Devotion and hypocritical Fasting because they were extreamly defective in that which was the principal Part of their expected Obedience and the choicest Fruit of all such Religious Performances namely Reformation Justice and Charity For sayes the Lord to the Prophet Isaiah * Isa 58.1 2 Cry aloud spare not lift up thy voice like a Trumpet and shew my People their Transgression and the House of Jacob their sins Yet they seek me daily and delight to know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God they ask of me the Ordinances of Justice they take Delight in approaching to God Who would not judge these to be a very Holy People that should but take notice of this their Diligence in Duties Desires of direction and Delight in drawing nigh unto God But alas how soon may we hear them murmuring against God for not having respect to their services nor regard to their Solemnities as if they had received wrong from God by his not granting what they conceived their Right to them so highly were these proud hypocrites conceited of their poore Performances †v. 3-7 Wherefore have we fasted say they and thou seest not Wherefore have we afflicted our soul and thou takest no knowledge But the Lord replies to their demand and reproves them for their Deceit and Hypocrisie and so instructs them in their Duty Behold sayes the Lord in the Day of your Fast you finde Pleasure and exact all your Labours Behold ye fast for strife and debate and to smite with the Fist of Wickednesse ye shall not fast as ye do this day to make your Voice to be heard on high Is it such a Fast that I have chosen a Day for a man to afflict his soul Is it to bow down his head as a Bul-rush and to spread sackcloth and Ashes under him Wilt thou call this a Fast and an acceptable Day to the LORD Is not this the Fast that I have chosen to loose the bands of Wickednesse to undoe the heavy Burden and to let the oppressed go free and that ye break every Yoke Is it not to deale thy Bread to the Hungry and that thou bring the Poore that are cast out to thy House When thou seest the naked that thou cover him and that thou hide not thy self from thine own flesh Thus without charity the Master-wheele of good Works the most specious Acts of Religion are unacceptable to God Formality in religion is a kind of spiritual Falshood and Dissimulation 'T is but a Mocking of God a presenting him Leaves for Fruits or Lies for Devotion To offer up unto God formal Performances is to become guilty of real Provocations When the heart is wanting in Duties of Divine Worship men do but offer dead sacrifices to the living God and so provoke the pure Eyes of his Glory When the Glory of the Lord leaves the inward Sanctuary it s a signe of his departure from Jerusalem and a sad Presage of its utter Destruction * See Ezek chap. 1. 11. When the Spirit of God is in a great measure gone from the Hearts of men in the duties of his Worship it s a sad Symptome of perillous Times with the Church of God Before the persecution of the Christians in Africa by the brutish Vandals the Church of God in those Countreys was much degenerated from its ancient Purity and declin'd as to the Power of Godlinesse as Salvian Bishop of Massilia complaines †Vict. Epist Utic So a little before the Massachre at Paris it was observ'd there was such a general stupidity seiz'd upon the Protestants that few of them seriously minded the things of God or were zealously affected with the matters of Religion but were wholely taken up with their worldly Businesses and secular Concernments If Religion amongst men be once degenerated into Farm as a fruitful into a barren Vine what can be expected but that the Righteouâ—nesse of God should be arm'd with Power for the punishment of such an unprofitable People We know The * Mat. 21.19 barren Fig-tree being curst by Christ presently withered away When a Nation flourishes in the Leaves of Formality without the Fruits of solid Piety who knows how soon it may be cast into a withering condition Surely Formal Services will at length procure real Sufferings The third Symptome Impiety vail'd with Hypocrisie THe Times are perillous When under glorious pretences of Religion and Gods glory men studiously prosecute secular designes When men seek themselves under plausible Pretences of doing Service to God When men that pretend Piety and a Publick Spirit are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †2 Tim. 3.2 * v. 4. Such as do in deed preferre their private Interests before the Publick Good with whom Silver is of more value then Sanctity and who pursue their own Honour and Advancement wherein they would seem to promote Gods Glory Hi sunt qui boni videri non esse Mali non videri sed esse volunt †Bernh Serm. 66. in Cant. Thâ—se are they who as Bernard speaks would be thought good but care not to be so who care indeed bad but would not be thought so They are such as in their Designes row towards Hell while in their Pretences their Faces are towards Heaven They speak of beautifying Sion when at the same time they are Building Babel But now the Times must needs be perillous when men thus pretend Godlinesse and Gods glory for the more easie accomplishment of their own works of Wickednesse to his Dishonour When men Prostitute Religion to their own base Lusts and so vitiate her Virgin-Honour When they cast a vaile of Hypocrisie over the vilest Acts of Impiety Hypocrisie is sin gilded with pretences of Sanctity This outward Gilding makes them not so glorious in the Eyes of men as their inward Guilt m kes them odious in the sight of God Thus the Cloud which arm'd with the Bowe challenges all the world to a Combate for the Beauty of Colours is not more bright to the Earth then its black to Heaven Simulata Aequitas non est Aequitas sed duplex Iniquitas quia Iniquitas est simulatio * August in Psal 23. Equity pretended or
early Buds of Martyrdome the first blown Violets and Roses of the Royal Garden of the Christian Church Now the times must needs be sad and perillous when men under high Professions of Religion shall attempt Parricide and Murdering of Innocents yea and of such as are eminent and illustrious Persons meerly for their own establishment and security When men shall pretend Gods honour and the Preservation of Religion with the just Rights and Liberties of the good People of the Land both as men and Christians for the justifying of those Bloody Acts in pursuance of some secular Designes and for the procuring of their own private Interests whereby God is dishonoured Religion reproached and the Land polluted with Blood How strangely does Ambition blind the eyes of men that they should think themselves secure within those walls that are cemented with innocent Blood That they should think to get themselves a Name and to raise up Monuments of glory for the perpetuating their Memory by Acts so full of Infamy that whatever flattering Titles the Time-servers of the present Generation may give them shall never be mentioned by the after Ages without abhorrency and Detestation Who can but wonder at the intemperate Desires of Renown that possest the heart of †Val. Max. l. 8. c. 14. Pausanias and to see him shut his eyes while he swallow'd the Ironical advice of Hermocrates in the pursuit of glory that he might get him a Name in the world For he demanding of Hâ—rmocrates by what means he might soonest become Famous received this Reply Si illustrem vitum aliquem occidisset futurum ut Gloria ejus ad ipsum redundaret By being the death of some illustrious Person For so it would come to passe that his glory would redound to himself Hereupon he soon engages in a bloody Enterprize to which he pricks himself forward by the spurs of Discontent and Revenge For with a Traiterous hand he murders his lawful Prince and Sovereign Philip King of Macedon who was a man abating some Vices ordinarily incident to such great Persons Eminent for many excellent Qualities and worthy Actions which had imbellisht his Name in the world and not undeservedly given him the Title of a Good Prince Neither did Pausanias herein altogether faile of the End of his Enterprize For by this means it came to pass that he in some sort obtain'd what he desir'd a never dying Memory For the just Renown of Philips virtues transmitted the memory of this infamous Parricide to the after-Ages Thus Ambition like a seeled Dove flies up to receive a greater Fall Ambition stimulates men to desperate and dangerous Designes whence sayes the Lord Verulam * Bacon's Essayes c. 36 to take a Souldier without Ambition is to pull off his Spurs But then Policy Lieutenant to Ambition advises to conduct these daring Actions under the display'd Ensignes of Religion It 's a Maxime of Machiavel that Religion it self is not to be cared for but onely the Appearance because the credit of it is a help but the use a cumber Hence sayes the Poet Exeat Aula Qui volet esse Pius Virtus summa Potestas Non coeunt †Lucan l. 4 He must relinquish the Court much more the Camp who would exercise Piety For solid Piety is not consistent with Supreame Power much lesse with carnal Policy But this we must understand of the Courts of Pagan not of Christian Princes who have many of them cherisht and brooded the fairest Vertues under the Wings of their happy Government But yet amongst Christians it 's but too fitly applyable to the Courts of Tyrants who by the strength of Policy have possest themselves of the Supream Power For as another Poet speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sophoc in Ajace It s no easie matter for a Tyrant to be truly Religious A pious Tyrant is a Paradox in Christian Politicks True Piety is doubtlesse a very rare thing in the Court of a Prince that rises by Policy and rules with Tyranny Yet some there are that say a precious stone may be found in the head of a poysonous Toad But sure we are a glorious shew of Religion may be farr easilier found then the least dram of sincerity in such great Politicians and arbitrary Princes Sad are the times when Ambition and Covetousnesse become the Ensigne-bearers of Christianity and Gaine and Glory are the Prizes sought for under Christs Colours For Qui ad Ostentionem Sanctitatis praetendit ut aliis quandoque praeesse desideret ille non est Discipulus Christi sed Pravitatis Sectator existit qui non pro Deo sed Seculi honâ—re studet portare Crucis laborem †Isidor He that pretends Sanctity but affects Principality is not CHRIST'S Disciple but SIN' 's Sectary who if he do for a time beare the Burden of the Cross 't is not for the Honour of God but because perhaps he hath beheld the Beauty of a Crown and by this meanes aspires to greatnesse and glory in the World Thus Ambition will needs weare a Cloak of Religion And Covetousnesse which as an officious Servant still attends Ambition comes not far behinde in this Art of the Dissimulation of Piety The Love of Gold will make men adventure upon that which is Treason against the King of Heaven to Counterfeit Grace Godlinesse shall be fairly written upon mens Carriages and Discourses without when there 's nothing at all to be found within but a Designe for Gaine But now such persons as these by their wicked Policies and Practises do make the Times perillous For are they not evil Dayes perillous Times when Abhorrency of IDOLATRY is pretended for the Commission of SACRILEDGE * Rom. 2.22 and the Churches Portion and Dowry is taken away for the better Preservation of her Beauty and Prevention of her Defilement Sacriledge is a Sin that under what pretences soever it hath been committed hath proved fatal to them that have committed it Hereof they cannot be ignorant that are not altogether strangers to History We have a memorable Example hereof in the Story of the Maccabees wherein we read of the Sacriledge of Antiochus and the sufferings that befell him with that sad Confession which he uttered under the pangs of an accusing Conscience that these sufferings were the just punishment of his Sacriledge For it is said that †1 Mac. 1 20-24 After Antiochus had smitten Egypt he returned again in the hundred fourty and third yeare and went up against Israel and Jerusalem with a great multitude and entred proudly into the Sanctuary and took away the Golden Altar and the Candlestick of Light and all the Vessels thereof And the Table of the Shew-bread and the pouring Vessels and the Vials and the Censers of Gold and the Vail and the Crowns and the Golden Ornaments that were before the Temple all which he pulled off He took also the silver and the gold and the precious Vessels also he took the
extreamly evil and perillous Yea when a wicked Generation of men shall be suffer'd with Impunity to cast Contempt upon all the Ordinances of Gods Worship to vilifie and reproach the Assemblies of the Saints calling them the Synagogues of Satan with many more vile reproaches which I think not meet to mention what shall we think are not the Dayes evil the Times perillous When those shall be countenanc't honour'd advanc't in the State being set in Places of Power and Trust who do what they can to cast an Odium upon the Ordinances of the Gospel are not the dayes evil the Times perillous These sacred Ordinances are the paths of Christ wherein he walks amongst his People and hereby do men * Ps 79.51 reproach the footsteps of Gods anointed Hereby do vile persons cast dirt at the Chariots of the King of glory Hereby is the Lord continually provoked to depart from such a people and therefore the dayes which are defil'd with these Abominations must needs be perillous Times The fift Case Sinners Sedulity and Sloth in Saints VVHen the spirit of Errour and Profanesse prevailes more and more in the World and the Spirit of Prayer and Zeale for truth and holinesse decayes more and more in the Church the Dayes are evil the Times perillous When false Fires appear and the Fire of the Altar goes out sure God is departing from his Temple When the Locusts and Caterpillars swarme in the Fields and the Frogs croak in every corner of the House the Judgement of God is already upon the Land When †2 Tim. 3.6 7 silly women are led captive in Troops by subtile Deceivers and soul-deluding Seducers * 2 Pet. 2.2 draw many Disciples after them the last Dayes which we are told shall be perillous Times are come upon us Activity of bad men in carrying on their wicked Designes and Lukewarmnesse in good men in promoting the Cause and Interest of Christ is a sad Symptome of some sore evil at hand When few are zealous for Truth and Righteousness multitudes are zealous for Errour and Impunity in the contempt of Gods holy worship we may justly feare God will shortly bring some fearful judgement on the Land When †Mat. 24.12 Iniquity abounds and the love of many waxes cold the Winter is come and stormes must be expected When the Spirit of Prayer departs the Spirit of Judgement comes in the roome of it When the Winde ceases presently the Rain falls When the hands of Moses fall down in Prayer and Amalek prevailes in battel we must needs expect it should go ill with Israel When Christians are fallen from their * Rev. 2.4 first Love and Professors are grow'n †Rev. 3.16 Lukewarm in Religion yea and many are become Key-cold in the Cause of Christ whilest others are very forward and zealous to promote the Honour and Adoration of the Deified IMAGES of their own Fancies they must needs be perillous Times ZEALE is the Pulse of the Church as JUSTICE is of the Common-wealth Now a wise Physician by feeling the Pulse may judge of the state of the Patient If it be violent and irregular the body is inflam'd and in a great distemper if it be very weak slow remiss and much interrupted it is a sad Symptome of approaching Death Apostacy in Religion is a fore-runner of Ruine and Destruction to such a particular Church and People * Jer. 8.5 15 Lukewarmnesse in Religion is a loathed temper I know thy Works sayes the Lord of the Church of Laodicea †Rev. 3.15 16. too true a Patterne of the Church of England that thou art neither cold nor hot I would thou wert cold or hot So then because thou art Lukewarme and neither cold nor hot I will spew thee out of my mouth In these cases all good Christians have cause to bewaile the sad condition of the Church of Christ The ninth Symptome Divisions in the Church and Union of her Adversaries THe children of the Church have experience of perillous Times When the Professors of the true Religion are divided and the profest enemies thereof are united When the Canaanites are combin'd against the Israelites and the Israelites are divided amongst themselves needs must they be distressed by their Enemies When Idolatrous Nations joyne in Confederacy against the People that professe the true Religion their State must needs be dangerous Of this does the Psalmist complain as speaking the sad state of the People of God and therefore he makes his earnest suit to God for redresse saying * Psal 83 1-8 Keep not thou silence O God hold not thy Peace and be not still O God For loe thine Enemies make a tumult and they that hate thee have lift up the head They have taken crafty COUNSEL against thy People and consulted against thy hidden ones They have said Come and let us cut them off from being a Nation that the name of Israel may be no more in remembrance For they have consulted together with one CONSENT they are CONFEDERATE against thee The Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Gebal and Ammon and Amalek the Philistines with the Inhabitants of Tyre Ashur also is joyned with them they have holpen the children of Lot Needs must those be perillous Times with the People of Israel when as a small Flock of sheep they were surrounded with so many troops of Wolves Lions and Bears thirsting after their blood and ready to teare them in pieces and devoure them When in the Dayes of Jehoshaphat †2 Chr. 20 Moab and Ammon and mount Seir conspired against Israel and came up against Jehoshaphat to battel both he and all the people of the Land were struck with feare in the apprehensions of their great danger And well might they fear when three Nations had arm'd themselves against that People that had provoked the Lord by their sinnes to give them up into their Enemies hands But behold a strange turne of Providence which affords a further illustration to the matter in hand These three great Armies by a wonderful stratagem of the Divine Providence were divided one against another and so now their great strength became the cause of their weaknesse and destruction for even without any stroke struck by Israel they themselves destroy'd one another insomuch that when Israel came against them they had none to encounter with but the * v. 24. dead Bodies of the slaine which were fallen to the earth and none escaped Thus as their Conjunction was their strength their Division became their overthrow Sad Divisions and bitter Contentions amongst Christians do not onely make them a scorn and Derision to their enemies but also expose them to the danger of an utter Destruction Such Christians as like Cranes fight amongst themselves do easily become a prey to others Their enemies like Eagles and Vultures will hasten to their Overthrow Thus did the Romane EAGLES prey upon the miserable Jews conflicting together in
souls The second Duty The Practice of Piety ARe they Dayes of Danger Times of Perill wherein you live yet Dare to be pious though the Times be perillous To be religious when Religion is both in Fashion and in favour is no great praise but it s the glory of a Saint to be Holy and Good when the Times he lives in are sinfull and Evil. It 's a Crown of glory which shall flourish for ever which the Hand of God himself hath set upon the head of Noah * Gen. 6.9 Noah was a just man and perfect in his Generations which were sinful and wicked Job shone as a bright Star in the East when almost all the world was overspread with Darknesse And therefore God himself hath given him an honourable Testimony in his Word both for †Job 1.1 Piety and * Jam. 5.11 Patience and thereby an everlasting blessed Memorial Doubtlesse its a Saints Duty to be religious when for Religions sake he is exposed to Danger Here 's the tryal of sincerity when Truth faileth †Isa 59.15 See the Margin and he that departs from iniquity maketh himself a prey and is accounted mad for his paines Better it is to lose the favour of men then to incur the displeasure of God The losse of the favour of men is nothing compared to the gain of the favour of God It s nothing to flock to the Tabernacle in Times of Peace but its worthy of Israelites indeed to accompany the Ark of God in all the perils of War Be not discourag'd Christians by the Danger of the Times from doing those Duties whereby in your places you may glorifie God Moreover consider to be good in bad Times is the way to make bad Times good And therefore sayes Hierome Ne dicas priora Tempora meliora fuere quam nunc sunt Virtutes faciunt Dies bonos Vitia malos * Hier. in Eccl. c. 41. Say not the Times were better heretofore then now they are Virtues make good Dayes Vices bad It s then the wisdom of a Christian to turn his complaint of evil Times into the Practice of excellent Virtues for this will be singularly conducible to the making of the Times good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Day is good or bad sayes Chrysostome not according to its own Nature for one day does nothing differ from another but according to our diligence or slothfulness in the improvement of it If thou workest righteousnesse the day becomes good unto thee if thou committest sin evil and full of Vexation If thou wisely considerest these things thou mayst so dispose thy self as to have the whole year prosperous and happy This if thou make Prayer and Almes-Deeds to be thy daily exercise Thus Christian Virtues and Exercises of Religion are the most excellent Antidotes against Evil Times To be diligent serious and constant herein is the onely way to see good Dayes Though a man be encompast with the blackest midnight of Darknesse let him light up his Lamps and he presently enjoys the Benefit and protection of the Light which does as it were with a thousand glistering Spears defend him against the Invasion of all the Forces of Darknesse Certainly there is nothing more necessary and conducible more excellent and efficacious for the changing of an IRON AGE into a GOLDEN SEASON then the constant exercise of PIETY and CHARITY amongst Christians And if every Christian would but seriously minde his Particular Duty how much might he contribute to the General good How soon are the foule streets of a great City made clean by every mans sweeping his own Door How soon would the great work of REFORMATION be accomplisht if every one would but reform one So should the most dangerous Dayes soon become what by many they are falsely called glorious Times For its the Goodnesse or Badnesse of men which makes the times good or bad Those are the worst Times wherein men are worst and those the best Times wherein men are best Though bad Times are worst to the best men yet good men should be best in the worst Times Such was Noah in the old World Lot in Sodome Daniel in Babylon Golden Saints in an Iron Age. Thus in the Evening of the Old Testament-Administration when the darkest shades vail'd the Churches Glory some Saints there were which shone as bright rising Stars in the rayes of true Piety which sparkled as orient Jewels in the lustre of godly Zeale and invincible Sincerity For when base Hypocrites began to blaspheme and say * Mal. 3 13-17 It was in vaine to serve God and it was to no profit or purpose to keep his Ordinance or to walk humbly bâ—fore him When they began to call the proud happy because they saw them that wrought wickednesse exalted and those that tempted God delivered Then they that feared the Lord spake often one to another And oh precious were these Persons and this their Piety in the account of God! For Then the LORD hearkened and heard it and a Book of Remembrance was written before him for them that feared the LORD and that thought upon his Name And they shall be mine saith the LORD of Hosts in that day when I make up my Jewels and I will spare them as a man spareth his own son that serveth him Now who would not but desire this special interest in Gods Love and Favour in Times of Danger and Distresse What an encouragement then Christians should this be unto you to be good in bad Times Certainly Christians sanctity is the best way to security The †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. qui Coelum spectar Athen l. 7. Plin. l. 32. c. 7. Uranoscope is a Fish as the Naturalists tell us which hath but one eye just on the top of the head looking upward towards heaven yet thereby she foresees and prevents Dangers To keep the Eye of the soul ever open Heaven-ward is the safest way for the Prevention of those Dangers to which we are exposed in the troublesome Sea of this World For God hath an Eye continually open upon them for their Preservation who have an Eye continually open upon him in their Convertions Yea by this means you may nor onely save your self but be a happy means to save the whole Nation by standing in the * Ezek. 22.30 Gap as †Psal 106.23 Moses to hinder the breaking in of Gods Judgements upon a provoking People O then be Diligent Christians and Constant in the serious Practice of solid Piety This General Duty hath several Branches which are of special Concernment to Christians that live in perillous Times and therefore take notice of them in these following Particulars The first Branch KEep your selves from the Corruptions of the Times Take heed of being tainted with the sins and Abominations of the Times wherein you live The fuller the World is of Defilements the greater must your care be to *