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cause_n	great_a	time_n	world_n	2,761	5	4.2527	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86503	Plain dealing or the cause and cure of the present evils of the times. Wherein you have set forth, 1 The dreadful decension of the Devill. 2 His direfull wrath. 3 The woeful woe to the wicked world. 4 The mystery of all. 5 The history and computation of times devolving all upon this age, and downward. 6 The art of resisting temptations, in this house of temptation. In a sermon before John Kendrick Lord Mayor of London, upon the Lords day after the great eclipse (as the astrologers would have had it.) Upon occasion whereof, something was spoken touching astrology: By Dr. Nath. Homes.	Homes, Nathanael, 1599-1678.	1652 (1652)	Wing H2572; Thomason E1315_1; ESTC R209201	39,652	125

of I know not what kinde of Spirit and of having the Spirit but are most abominably sensuall whiles they walke after their owne UNGODLY lusts But the next inquiry is to whom this Woe belongs what is meant by the Inhabitants of the earth and sea For all men good and bad inhabit there and Beasts and Fishes are not the object of Satans wrath Answ This is spoken by way of distinction from the state of mysticall Heaven the holy Church the sincere Beleevers for they are bid to rejoyce in this very same verse Rev. 12.12 Rejoyce yee Heavens and yee that DWEL in them The impieties and calamities of the earth may obliquely glance a darknesse upon some particular Comforts of the Heavenly holy ones but it hastens their generall joy and felicity When the sinnes of the Inhabitants of the earth that is of the grosser wicked openly prophane dirty Imps Earthly wretches whether named Christians or not And of the Inhabitants of the sea that is of cunningly counterfeiting hypocrites under a vizard of a kind of Religious profession and of both these whether they be the Secular men of earthly Civil imployments or are Ecclesiastical having to doe with Doctrines and Church administrations oft signified by waters as Churches like Islands are or should bee severed from the grosse world * Pareus out of Brightman hath it thus Consentit Brightmannus Incolas terrae esse quosvis improbos Christianismum ficte profitentes regui Antichristiani incolas Maris verò incolas facit Ecclesiasticos qui turbidam salsuginosam amtram doctrinam suis fucatis Christianis propinant quae quidem ad hypocrisin eos efformat sed viscera tandem Corrodit animosque perdit So Pareus And Brightman himselfe saith thus From hence may this metaphoricall signification of these words be confirmed that if earth should bee taken properly the Devill should be alike troublesome to all the Saints who dwell in common together with the wicked Besides who are the Inhabitants of the Sea but men For the D evill doth not spit out his spightfull poyson upon Whales and great Seas Good men also and bad dwell together in common in the Isles as well as in the firme land Thus then distinguish them That the Inhabitants of the earth are very wicked company either of Heathen or Christians who have onely a painted shew of Religion but the inhabitants of the sea are the Clergy-men as they call them who set abroach grosse troubled brackish and sourish doctrine to their counterfeit Christians which doth rather bring barrennesse of godlinesse to the hearers and gnaw their entrals then quench their thirst or yeeld any other good fruit The Devill being now stript of his power of hurting the true Saints should tosse these men up and downe with all manner of whirling tempests I say when these mens sinnes are ripe then Gods judgements are ripe and the ruine of them is the raising of the Church When Dagon fals before the Arke the Arke is delivered When the Amorites sinnes are full Israel is possessed of Canaan But the mean while there is a great spring of wickednesse more darknesse then light generally For the Prince of darknesse is here and casts out of his mouth much water which if it drownes not the Woman makes the wilde trees and weedy plants to fructifie amaine CHAP. II. The mystery of Satans wrathful passion now against the world and of Gods just permission of him and it SUrely after all this unfolding we cannot but perceive that the core of the cause of the cursed corruptions of the present times and of like further woe to the world for future is Satans powerfull presence by speciall permission toact great wickednesses in and upon it according to his great wrath in that short time yet remaining for him to prevaile here For why is it said he hath great wrath and why is a woe pronounced if he will not or cannot worke according to that wrath If you will have it shortlier then thus The world is now extream loose because Satan is extraordinarily let loose The Prince of the world Joh. 12.31 now in speciall rules the world of worldly men The Spirit Prince of the aire Ephes 2.2 now more powerfully poysons the spirits of men But why you will say is Satan thus angry with man and more NOW in this age and downward whiles his time lasts Surely the defection of Beelzebub in Heaven at first with his faction of Angels was because man was so farre exalted above him MAN was a body and yet having a soule as an Angelical spirit a double capacity above Angels to partake of all blisse was so formed of both into one person as that he is said to be made in the image and likenesse of God Gen. 1.27 which was never said of Angels and in the image and likenesse of God in the triplicity of modalities and dispensations of himselfe as Father sonne and Holy Ghost Let us saith God in that first of Gen. 26. make man in OUR Image after OUR Likenesse having said before God Elehim in the plurall Created Bara in the singular Gen. 1.1 and mentioning distinctly in the second and third verses c. God the Father and the Holy Ghost saying the Spirit of God moved upon the waters and God said Let there be light c. which had in the sound of words an hint of making man not onely the Sonne of God in some sense as Luke 3. last Adam is called but of making him like the onely Sonne of God as after Christ tooke the nature of Man and not of Angels Heb. 2. Angels being termed Gods Ministers that is servants Heb. 1.7 yea whiles man is made Lord of all Gen. 1.26 the Angels were to be servants unto man Heb. Heb. 1.14 as they saw by their imployment from the beginning of the world Besides Adam in all his glory must have a wife a second-selfe formed out of himselfe as a propagatrix of Man-kinde as a good without which it was not good for man then all-happy man to be Gen. 2. Angels being stinted in their owne number and comforts too and in their own single persons which Conjugals and Propagative became an opportunity of a Prophesie Gen. 3. and a performance of the birth of Christ out of mans loynes and in opposition to the Devill to overthrow him Gen. 3. And as a Seale to all this hee had the Tree of life a type of Christ to be continually in his eye All which might well make the most sagacious Angell especially afore his fall suspect that mans nature in time should bee united to the Godhead in the person of Christ and so man at last to become farre above him in compleat happinesse and thereby cause him in wrath against God as neglecting him to revolt from God in heaven And to bee revenged on man whom he so direfully emulated hee effectually tempted him to fall also Since when hearing articulatly in the word Gen. 3. c. to the end of

Plain Dealing OR THE CAVSE and CVRE OF THE Present Evils of the Times Wherein you have set forth 1 The dreadfull descension of the Devill 2 His direfull Wrath. 3 The woful Woe to the wicked world 4 The Mystery of all 5 The History and Computation of Times devolving all upon this Age and downward 6 The Art of resisting Temptations in this houre of Temptation In a Sermon before John Kendrick Lord Mayor of London upon the Lords Day after the Great Eclipse as the Astrologers would have had it Upon occasion whereof something was spoken touching Astrology By Dr. NATH HOMES London Printed for R. I. and are to be sold by Anthony Williamson at the Queens Arms in Pauls-Church-yard near the West-end 1652. To the Right Honourable JOHN KENDRICK Lord Mayor of London and the Right Worshipful the Aldermen Recorder and Sheriffes thereof Right Honourable and highly respected THis Peece is yours by a double right I As Agents occasioning the discourse 2 As Patients Co-suffering in the cause If I have not pleased all men I have escaped a * Luke 6.26 Woe unto you when all men speak wel of you for so did their fathers to the false Prophets Woe If truth hath offended any it is their woe they are not sons of truth It is my Idiom and Genius to be down-right and in the publick place to feare no man on earth If I have thereby the fewer Patrons yet have I the more peace The world may say I am therein lesse a Politician but the Word * Jer. 9.3 Valiant for the truth saith I am lesse a Coward and the more a Christian The present tempers of men I confesse can hardly beare freedome of * Eò ven●● est ut nec vitia pati possumus nec remedit Liv. speech And I am justly quits with them for I cannot beare with their sinnes For it is my RIGHT if England be a Free-Commonwealth for me a publike member thereof freely to speak against the Common-evils in behalfe of the Common-good There is need enough For being an age of Warre we would learne one posture AS YEE WERE I know of no sinnes in the old Edition of the Kingdome but are in the New of the Commonwealth and * Before men sinned by frailty in practise Now by impiety of principles The foolish Virgins had no oyle in their vessels that is they had lost their principles bolder with this Addition to make us grow old in vice a confused decrying of Legalities that should binde us Magistracies that should force us and Ministryes that should perswade us to be better I confesse there may be emendations in all but their indistinctnesse of speech and their reproaching the whole make mee feare they aime not so well And when all the fence is downe then the Common-weale may soone become a Common of all confusion They are sicke of any thing that hinders them from turning any thing onely of their owne faults they are not sicke They pretend humility to make others low but it is that they might seem great And plead it is against their consciences to pay duties to whom due but it is that they might be rich for nothing whiles their Preservers become poor for their labours But you Noble Senatours of this goodly famous City notwithstanding these discouragements whiles ye are in being up and be doing what is your duty to doe Act within your spheres to the utmost * Sinatura multò magis gratia agit ad extremum virium of your power for God and the common good so you shall have your share And at the worst it shall be more honor comfort to you to perish by doing your duties then to perish for the neglect of them Hold your own right whiles yours and look to the maintenance of the Ministers your friends in this City who may plead with God and men for you for that should seem is left to you while others take care of the Country Part with what you will of your owne and let your Ministers be impoverished from their places and from you yee shall have never the more thankes from them that love to keepe it in their owne pockets They will still suppose gaine to be godlinesse * Tim 6.5 Perverse disputings of men of corrupt mindes and destitute of the truth supposing that gaine is godlinesse and to be their piety in that way to save their profit till they be really taught that modesty not to runne before the Supream Authority and that prudence not to shift off an old garment till a new one be provided But seeing they would seem to be so conscientions let them give me leave to put one case of Conscience to them Whether the Maintenance of Magistracy and Ministry be any private mans owne by the Lawes of God or man If not whether they can be in any shew just and righteous dealing men that withhold it as their own Surely it is no more their own then the common ayre and water is their own For nor they nor their fore-fathers ever bough it or their Predecessors sold it God from the beginning setled Tribute to the Magistrate and in the New Testament paid and commanded to be paid by Christ himselfe And the Apostle Rom. 13.6 gives a reason And the Tenth was called Gods owne to maintain the Table of the Lord * That is publicke charges for publick worship and necessaries about it the Table of the Minister and the Table of the poore Therefore were the Deacons chosen to looke to those Tables in the plurall Act. 6.2 3. These of Tribute and Tenth have beene seconded with positive humane Lawes in all ages And the Civil Law saith that the Advowsion of a Ministers Maintenance is in Nubibus to expresse it is not any private mans right to with-hold it And semel dicatum Deo non est ad humanos usus transferendum So that in all bargaines of sale or purchase of Lands there was but about eight parts or eight and halfe really bought and sold the rest being exempted as not saleable but must be paid to the uses aforesaid whosoever possesseth the estate I plead not for Tithes to the Minister much lesse for Tithes in kinde that great inconvenience in a State But I say and all godly men that are learned men indeed doe know that I assert the grand divine equitable Truth that the Tenth is due to God for the Tables aforesaid It were better if men were so good to maintaine Ministers by voluntary conscientious contributions But whiles the Corinthians neglect Paul in that way he presseth upon them the Divine Law as still a Gospel equity 1 Cor. 9. And for us that I may not seem impertinent the Generality is divided into two parts The one make it a peece of conscience to pay nothing to the Minister The other will rather give money they may have no Minister Instances there are at hand and at hand plaine enough and neare enough

Therefore if it be useful for a State to speak in the lowest key that the Gospel be preached whereby men may be preached into their duties in that state that it be not swallowed of Barbarisme then its Equity a State-maintenance should bee setled for that end which may not depend upon the humours of uncertaine men Till that be the people either make the Minister nothing annihilating him out of his duty or makes him all things they would have him to be muzzeled that he declare not the whole truth or a flatterer in doctrine or a prophaner of the Seales prostituting them to men of a lewd life And there is the same reason in the other predicament of power In making Magistracy not onely a heavy labour a continual watching a weighty trust an object of many affronts and the hazard of many damages and dangers but besides all a vast charge impar homini impari oneri too much for that man Yee cause the goodly fruitful Vines and Olive trees men of parts and piety necessitatedly to refuse the office or purchase that the office refuse them and the Bramble to take it a spreading thriving bush but a Bramble He is Briareus hee hath hands power enough but he is not Argus he hath not eyes enough or not good enough And therefore in this also is as equall an Equity that there should be a State-pay for a State service If so in the higher Region of Lord-Keeper Lord chiefe Justices c. and in the lower of Captaines Lieutenants and Serjeants then in the median of Cities and Corporations So you shall make good men great and may expect great good to be done by them But I feare by this time I weary you Pardon me it is my use to make my Epistles of things usefull not of complements which former I beleeve are more acceptable to you that are men of businesse and reaalities However I may sooner weary my selfe and the obsequious Reader then wean this age from their own wayes Therefore I shall close with a request to our God The Lord that is the All-wise All-powerful and All-merciful Governour of all things in-courage direct and protect you and your friends his faithful Ministers is the prayer of your faithful Servant in the Lord Christ Nath. Homes From my Study at Mary Staynings London Ap 29. 1652 THE Cause and Cure of the present Evils of the Times CHAP. I. The Devill is come downe on earth in great wrath A woe upon it What that woe To whom that woe And why now Ut Medicina corporalis duae sunt partes quarum prior a git de morbis alterz verò de remediis ita admodum conveniens mihi videtur spiritualem etiam Medicinā partiri in Doctrinam de spiritualibus hominis morbis doctrinam de spiritualium morborum remediis sicut prior pars Medicinae corporalis vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Theologiae quoque c. Keckerm Syst Theol. l. 2. c. 1. THE just parts of a Physician whether Corporall or Spirituall are Disease-discovering and Diseasecuring Having in other Treatises limbned forth the particular evils of times and the distinct times of those evils I could not but in justice thinke it suitable and seasonable to lay forth their generall Cause and Cure The 12. of Rev. v. 12. holds forth that the woe to the world in the age with which this place doth synchronise is from a particular speciall permission if not a Commission the Devill hath from above to act among the Terrae filios the sonnes of the world below Woe to the inhabitants of the Earth and of the Sea for the Devill is come downe unto you having great wrath because he knoweth that he hath but a short time It 's not express what this w●e is here But it is enough to say the Devill is come downe in great wrath A Devill permitted will play the Devill to the utmost he can to make men sinne and so to bring them to ruine But why is the Devill come down NOW to the inhabitants of the earth Because there was no place found any more for him in Heaven but was cast cut into the earth v. 8 9. He was cast out of Heaven in the beginning of the world once for all for his first transgression Jude v. 6. The Angels which kept not their first estate but left their owne habitation the Lord hath reserved in everlasting chaines under darknesse unto the judgement of the great day 2 Pet. 2.4 God spared not the Angels that sinned but cast them downe to Hell and delivered them into chaines of darknesse to be reserved unto judgement Out of both which places observe that first the devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarily sinned in Heaven A deep it is to conceive how sinne came first into Angels That one great Angel now Beelzebub did first fall and then drew after him the rest is like enough But the question yet remains how the first sinne came into that Angel seeing there was no defect within nor any without I must first say That sinne is a privation or obliquity No effect but a defect and therefore we are not to trouble our selves to inquire after any proper efficient cause God canot be a deficient cause because there can be no defect in him And therefore the defect must be in the Angel who without motion from within or any temptation from without fell from his estate and Job 8.44 abode not in the truth The phrase is in that of Jude v. 6. he left his habitation voluntarily and maliciously left it because he would leave it Cap●l of Tentat part 1. Chap. 1. They kept not their estate at the beginning Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wilfully left their owne habitation Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That puniotorily and compulsively by the Lords justice they were put into chaines of darknesse not of utter restraint For by permission the Devill was a lyar and murtherer from the beginning Joh. 8.44 spoken in allusion to his acting upon Eve and Cain And ever since he goes about more or lesse like a roaring Lion seeking whom he may devoure 1 Pet. 5.8 But there are some speciall lettings loose of Satan in opposition no doubt to some more restraint with which God sometimes narrowlier limits him as to try a righteous Job to seduce a wicked obstinate Ahab and to deceive the Nations Gog and Magog into a battell to their owne ruine Rev. 16.13 14. c. Rev. 20.7 8. Just so in this 12. of Rev. v. 12. is signified some more particular permission mission and commission granted by Divine justice to the Devill to assault the inhabitants of the Earth and Sea And why NOW WOE to those Inhabitants more then at all other times wherein the Devill was abroad in the world doing mischiefe but because now upon the said grant hee should doe more execution upon the wilful unwary wicked and the willingly