A practical and polemical commentary, or, exposition upon the third and fourth chapters of the latter epistle of Saint Paul to Timothy wherein the text is explained, some controversies discussed, sundry cases of conscience are cleared, many common places are succinctly handled, and divers usefull and seasonable observations raised / by Thomas Hall ...

AN EXPOSITION Of the third Chapter OF THE Second Epistle of PAUL TO TIMOTHY.

2 TIM. 3.1. &c. This also know, That in the last dayes perilous times shall come.

THE Apostle, having in the two fore-going Chapters fore-warned,* 1.1 and so fore-armed, his dear son Timothy against those Schismaticks, Hereticks, Hypocrites, and false Teachers which were then arising and creeping into the Church; he comes now, by a Propheticall in∣stinct, to fore-tell of greater evills, and of more false Teachers and Seducers, which should yet arise, especially towards the end of the world.

In this Chapter we have 1. A Prediction,* 1.2 or prophetical narration, of the men and manners of the last times, from verse 2. to verse 9.

2. The better to avoyd them, we have here the marks whereby the Se∣ducers and Impostors of the last times, may be knowne.

1. They are glozing Hypocrites, verse 5. they have a form, and but a form, of godlinesse.

2. They are of an insinuating disposition: they slily and secretly creep in∣to houses, verse 6.

3. They are subtle: they set first on the weaker vessel, like the devil their fa∣ther, that first set on Eve, that he might by her the better deceive Adam, v. 6, 7.

4. You may know them by their opposing the Truth, and the faithfull Ministers thereof, verse 8.

5. By their corrupt principles and practises, verse 8.

6. By their Apostasy: they fall away more and more, and grow worse and worse, verse 13.

3. Lest Timothy should be discouraged, here is first a consolatory promise for the bounding and breaking of the follies, and fopperies, of the malice and madness, of these Impostors, verse 9.

2. The better to encourage him, Paul sets before him his own Example, and shews him what troubles and persecutions he under-went, and how the Lord delivered him out of all, verse 10, 11. and withall tells him that persecution

was not peculiar to him, but that it was the common lot of all the godly, whilst they live in this world.

4. He exhorts Timothy to constancy and perseverance in the doctrine which he had received, verse 14, 15, 16, 17. and withall to a diligent study of the holy Scriptures, which he adorns with a most elegant Encomium, drawn

• 1. From their divine Authority.
• 2. From their singular Utility.
• 3. From their compleat Perfection.

This also know.] q. d. O Timothy, my dearly beloved Son whom I have begotten in the faith, I have armed thee before against present dangers, and against those enemies to the truth, which are already risen up in my life time;* 1.3 such as Alexander, Hermogenes, Hymenaeus, Phyletus, &c. I come now by a spirit of Prophesie to foretell thee of future troubles, which shall befall the Church of God, not only immediately after my death (for even then from a∣mongst your selves, shall ravenous Wolves arise, Act. 20.29, 30. such as Menan∣der, Carpocrates, Cerinthus, &c. who shall have a form of godnness, but will deny the power of it) but especially towards the end of the world: those last dayes will be the worst, iniquity will then abound, and the love of many shall wax cold. Be not therefore, my son, discouraged, neither let any of Gods faithful Ministers, thy Successours, be dismayed, or take offence at the Sects and Schismes, at the Heresies and Blasphemies, which shall in those last and loose dayes arise; do not wonder at them, as if some strange and new thing were come into the World; for this also you must know; That in the last dayes perilous times shall come.

* 1.4In the last dayes.] That is, all the time from Christs first coming in the flesh, till his second coming to Judgement. In scripture the latter or last times, are taken two wayes: 1. More generally for all Gospel-times, from that time since Christ came in the flesh and publisht the Gospel; this is called the Gospel-time in opposition to the Legal administrations: and this is fre∣quently in scripture phrase called, The last time, and, The last dayes. This appeares by those parallel Texts. Ioel 2.28. compared with Acts 2.17. Heb. 1.2.* 1.5 1 Pet. 2.20. & 2.3.3. Isai 22. Hos. 3.5. Mich. 4.2 & 33. Thus we may un∣derstand that saying of Iacob to his sons. Gen. 49.1. Gather your selves together; that I may tell you what shall befall you in the last dayes. (i.) at the coming of the Messiah, or when Shiloh comes, v. 20. Hence Gospel-times are called, The end of the world, 1 Cor. 20.11. Heb. 9.26. and the last houre. 1 Iohn 2.18.

Now these are called The last dayes.

1. Because all was then consummated which was prophesied concerning the work of mans Redemption, and so is the perfection of all times, or, as the Apostle cals it, The fulness of time. Gal. 4.4. Nothing now remains but a looking for the day of judgement, which how soon it may come, we know not.

2. Because the whole time of the worlds continuance being distinguished into three great Periods, the Gospel-time is the last of The three. The first was from the creation to the giving of the Law upon Mount Sinai. The se∣cond from the giving of the Law, till the Appearance of Christ in our nature. The third from that Appearance in Humility, till his Appearance in Glory; and this is that which in scripture is oft called the Last time, because after it there shall be no more.

* 1.63. Comparatively, in respect of the precedent times which have past since the beginning of the world, those times were longer than these Gospel-times are like to be.

4. By the last times more especially is sometimes meant the times that are somewhat near the end of the World, which are the latter times of these last dayes; when people shall give themselves to luxury, and secu∣rity,

and all manner of vices. Mat. 24.24, 37, 38. and thus it hath relation to the times we live in, wherein iniq••ity abounds, and love to God, his people, his Ministers, and Ordinances abates. Apostolicall times were bad, but these dregs of dayes,* 1.7 and this dorage of the world will be far worse. This also know, That in the last days perilous times shall come.

Perilous times shall come.] That is, hard, hurtfull, hatefull, heavie, pernici∣ous, perilous; troublous times shall come.

On this clause there are almost as many Opinions, as there are Writers; and as many Interpretations, as there be Interpreters. Yet in all this Variety there is no contrariety, they may easily be reconciled, tending all to one and the same end. I shall therefore take them in all; for it is a Rule in expounding Scripture, That when a Text admits of many (but not contrary) senses, it is a safe way to take in all, lest we misse the meaning: where no reason doth con∣strain, we are not to restrain the words, but may take them in the largest sense; especially when neither matter, phrase, context or scope do hin∣der us.

1. The last dayes are called perilous, because of those perilous, pestilent, wicked men, and wicked manners that shall then abound. This sense is ge∣nuine, if we consider the context; The last dayes shall be perilous: and why so? not so much because of the sword, plague, famin, persecution, or any corpo∣ral distresse that shall molest men, but bccause of those perilous sins which shall then over-spread the face of the Church. This Reason is clear, verse 2. For men shall be lovers of themselves, covetons, boasters, proud, blasphemers, &c. These, even these are the things which make the times truly perilous, and really pernicious: And therefore Grotius and his followers are much mista∣ken, who place the perill of the times onely in affliction and sharp persecuti∣ons, citing Gen. 47.9. Psal. 49.5. whereas the Context clearly evinceth the contrary.

2. They shall be troublesome times,* 1.8 because of the predominancy of sin, which will create much trouble to the godly: for there is nothing more grie∣vous to a gracious soul than sin; as nothing is dearer to such a man than the glory of God, so nothing affects him more, than Gods dishonour; and as the last dayes will be troublous to all the godly in generall, so especially to Gods Timothies, to his faithfull Ministers, who are bound, by their place and cal∣ling, to witnesse against them. 2 Cor. 12.26.

3. The last times will be sharp and sad times to the godly,* 1.9 who are the light of the world, and so hatefull to these Owles, as the light is to the thief, which discovers him.

4. Cruell and outragious times,* 1.10 because of those outragious sins and sin∣ners, which shall then be rife. Thus the Devils are called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saevi valdè] Mat. 8.28. exceeding fierce, The men of the last times shall resemble this their Father; for, as the godly are holy because God their Father is so: so these shall be fierce and furious, because the devill their father is so. Hence the way of transgressours is said to be harsh and hard, Prov. 13.15. they are men of fierce and furious spirits, full of malice, hatred, envie, and all manner of cruelty. 2 Tim. 3.3.

5. Difficult and dangerous times,* 1.11 wherein it will be very difficult to di∣scern what counsell or course to take, and how to behave our selves amongst such monsters rather than men, as shall arise in the very bosome of the visi∣ble Church.

2. They may be called hard times, in respect of the men that shall live in those dayes: they will be hard-hearted, impudent, impenitent sinners, these are called [duri facie, & duri corde. Ezek. 3.7.] brazen-faced men; hence Tyrannicall government is called hard and cruell government: Dan. 2.40.

because Tyrants use to rule with rigour and cruelty. Hard things cannot be bowed or bended:* 1.12 you may break them sooner than bend them; a hard Ada∣mant no fire can melt it, no hammer break it: So the last dayes shall be perilous, because men will be so hardened in sin, that all that mount Sinai, or mount Sion, can afford, neither the curses of the Law, nor promises of the Gospel, can work upon them.

3. They shall be hard times, in respect of the proud, boasting, blasphemous speeches, which men shall utter; these are called hard words in Scripture, as 1 Sam. 2.3. talk no more so exceeding proudly, let not arrogancy [or hard words] come out of your mouth: thus blasphemous Atheists are said to ut∣ter hard things. Psal. 94.4. Thus in the last dayes men shall be proud, boa∣sters, blasphemers, exalting themselves, and their own By-wayes as the only way, blaspheming God and his Ordinances, and slandering his faith∣full messengers. For these hard speeches they must one day answer, Iude 15. 'tis these sins that make these last times so hard, 2 Tim. 3.2.

4. They will be hard times, because it will be hard for a man to keep himself free from the infection of the sins of those times: all that live in them will be in danger of being partakers of the sins of those about them, either by complying with them, or conniving at them, or not mourning and wit∣nessing against them, It will be very hard to keep our selves pure in the midst of such an impure generation.

* 1.135. They will be sad times, and therefore hard times: for sad things in Scripture are called hard things. Thus those that are sad and troubled in spirit, are said to be of an hard spirit, 1 Sam. 1.15. thus Hannah is said to be a woman [† 1.14 duri spiritûs] of a sorrowfull spir••t. So a sad messenger is cal∣led an hard messenger, 1 Kings 14.6. I am sent to thee with hard tidings (i. e.) with sad newes. In this sense also the last times will be hard times, by reason of those sad tentations and oppositions, which the godly will meet withall from that degenerate generation; and because of those abounding sins and errours, which will much sadden the hearts of Gods people.

* 1.156. They will be grievous times: grievous things in Scripture are called hard things. Thus the grievous servitude of Israel in Egypt, is called a Hard bondage. Exod. 1.14. and 6.9. and the yoke of Tyrants is called a hard and grievous yoke. 1 Kings 12.4. So the last times will be hard and grievous times; not onely in respect of the opposition of Tyrants on the one hand, who like wilde boars will endeavour to root up the Lords Vine-yard, Psal. 80.14. but also in respect of subtle seducers, and pernicious Hereticks, who like Foxes will endeavour to destroy Christs Vine. Cant. 2.15.

* 1.16Thus those perilous times which then were instant, are now extant; no sooner do the last times come, but perilous times are presently come. This also know, That in the last dayes perilous times shall come.

There are yet two Questions to be answered, and then I come to the Ob∣servations.

1. Quest. How can the times be said to be perilous, hard, hurtfull, &c. since Time in it self is good, being given us by the God of goodnesse, for good Ends and Uses?

* 1.17Answ. 'Tis a Metonymicall speech, the times being put for the men that live in those times; a Trope very frequent in scripture. Psal. 49.5. Ephes. 5.16. the dayes are evill (i. e.) the men living in those dayes. So in our common speech we cry; O tempora! O wicked times! when we mean the wicked men that live in the times. [See more in my Schooles Guard. p. 172.] So Amos 5.12, 13. the Prophet calls the time wherein many crying sins reigned, an evill time, by reason of an evill and ungodly generation which made it so.

2. Quest. How can the last dayes be called perilous, when the Scripture so

frequently proclaimes them glorious? Isay 2.2, 3. & 11.9. & 60.6, 7.10.18. & 62.5. &c. Hosea 1.11. & 3.5.

Answ. The last dayes may be said to be both glorious and perilous in dif∣ferent respects. 1. They may be said to be glorious, in respect of the great light, liberty, knowledge, company, commentators, encouragements, clea∣rer manifestation of the Gospel, and many other gloriou•• priviledges, which former ages never enjoyed.

2. Yet they will be perilous times in respect of the sad abuse of those glo∣rious priviledges, and sinning against such great light and love. Iohn 3.19. the higher we are lifted up with priviledges, the greater will our fall be if we a∣buse them, Mat. 12.23. we cannot sin at so cheap a rate in these last times, as formerly men did. The sinners of the last times will have the lowest place in hell.

Besides, they will be perilous times, in respect of the swarmes of sinners and seducers, which will then over-spread the face of the earth, going up and down (like the Devill their Master, that grand Peripatetick) seeking whom they may devoure; Vermine of this kind will then abound every where: weeds grow no where so rank, as in a fat soyle.

So that if we take the words in the largest construction, yet the Text is ours; as our Saviour said sometimes of a Text in Isay, so may I say of this Text in Timothy; This day is this Scripture fulfilled in our eares: our times are a Comment on this Text. I appeale to all that know them, whe∣ther they be not perilous, pernicious, troublous, hurtfull, hatefull, hard times.

I come now to some practicall Observations.

1. Observe from these words, [This also know] That it is our duty to take notice of the Prophecies delivered to us in the word of God. As they are not sealed by him, but left open for our use; so they must not by our negli∣gence be as a sealed Book to us. Deut. 29.29. we must not barely read, but search out the meaning of the word. Iohn 5.39. So did Daniel [9.2.] though he were a great and excellent Prophet, yet he doth not disdain to read: and when by reading the Prophet Ieremy he understood that the time was come for the accomplishment of Gods propheticall promises, then Daniel begins to pray for the fulfilling of the promises. The Book of the Revelations is an excellent prophecie of the downfal of the Churches enemies, and of the great things which in the latter dayes God will do for his people, even to the end of the world; and therefore the Lord would have us attentively to consider, and humbly and accurately to weigh what is written there; that so our faith may be strengthened, and we may be quickened (by remembring his pro∣mises) to serve his providence, acting and praying for the downfall of Baby∣lon, which God hath so clearly promised shall come to passe. And to encou∣rage us to read, the Lord hath pronounced them blessed that read the words of that prophecie, viz. with attention, affection, application and practice, Revel. 1.3. God takes it ill when he shall write to us the great and glori∣ous things of his Law, and we shall count them as strange things, that con∣cern us not, Hos. 8.12. this makes people (especially in the Churches distres∣ses) so faithless, prayerlesse, comfortlesse, and carelesse. The Evangelist gives this as a Reason why the Jewes committed that great sin in crucifying Christ, it was because they knew him not to be the Messias, nor did they un∣derstand the prophesi••s of him, [Acts 13.27.] though they were read to them every Sabbath day.

This should startle us, and make us not only to enquire into the precepts and promises of God, but also into the prophesies which he hath publisht for our good: for this is one great reason why so many stumble and take offence at Gods wayes, because of the Heresies and Apostasies of many: they forget

this prophesie of the Apostle, viz That the last days should be perilous times; and therefore This also know.

2. Observe. The people of God, and specially his Ministers, his Ti∣mothies, should be so prudent as to know and observe when perilous times are approaching: as the prudent man foresees the evill of punishment before it comes, [Prov. 22.35.] so he more especially improves his spirituall prudence in foreseeing the evill of sin and error; and having by certain sins and signes discerned a tempest in the clouds, he hides himself in the chambers of Gods special protection and providence. Isay 26.20.

This spiritual prudence can hurt neither Pastor nor People, but will advan∣tage us much.* 1.18 This pre-vision is the best meanes of prevention; in vain is the snare laid in the sight of a bird. It will make us pray more fervently, watch more diligently, gird on our armour, and walk more hum••ly: and this singular priviledge we shall have, that we shall more quietly and calmely un∣dergo these trials by false Prophets,* 1.19 which God shall be pleased to exercise us withall; we shall not fret and fume as the wicked do, but in an holy silence we shall submit to the hand of God, considering this, that which we have long since foreseen,* 1.20 and prepared for. Foreseen evills come no whit sooner, but far the easier to us when prepared for, Acts 21.13. Darts foreseen are dintless: that which suddenly falls on a man, may trouble a constant mind, but that which is long expected, is more easily borne; and therefore This also know, that you be not offended at it. It was a good resolution of Peter (had he not taken it up in his own strength) Though all men should be offended at Christ, yet would he never be offended. Matth. 26.33. Let us take up the like in the strength of divine assisting grace, Though many be offended, though all should be offended at Religion, yet so will we not be: though never so many scandals be given by others, yet shall they not be taken by us, so as in the least to distast the wayes and truth of God. To this end God would have us acquainted with these things before hand, that we may not be offended when they come, nor think it strange vvhen vve hear of Errors, Schifmes, He∣resies, false Teachers:* 1.21 thus it hath been, thus it is, and thus, vve see it foretold in the Text, it shall be. There was of old a Iannes and a Iambres to resist Mo∣ses; an Hananiah against the Prophet Ieremy; 400. false Prophets against a good Micajah; an Alexander, chief Priests, and Pharisees against Paul. Where ever God hath his Church, the Devill will have his Chappell; where God hath his true Prophets, the Devil hath his false ones to oppose them. From hence vve may yet gather this encouragement, That we have the true Church of Christ amongst us, because the Wolves are so busie: where there are no Sheep, the Wolf seldome appeares; but where the folds are full, there the Wolves are busie. Iohn 10.12. and therefore think it not strange, but this know, and know for certain, That the last dayes will be perilous: we think it strang to hear of Arrians, Arminians, Socinians, Anabaptists, &c. but they are not new nor strange to Germany, no, nor to the primitive Church; for in S. Augustins time we read of many old Heresies which now go under the name of new light, when 'tis neither light nor new, but onely old error new vamped, an old Hag put in a new dresse.

3. Observe Gods singular love unto his people, in that he warnes them of perilous times long before they come. He will do nothing against his Church and people, but he will first reveale it to his Prophets, that they may reveal it to his people. Amos 3.7. Not that the Lord is bound to observe this Method: for he may execute corporall and spiritual judgements when and how he pleaseth, without revealing it to men or Angels: onely it pleaseth him out of his tender love and gracious condescension to his people, ordina∣rily to observe this Method: First to shoot off his warning pieces, before he

shoot off his murdering-pieces, Hence he tels Abraham, Ioseph, Noah, Lot, Daniel, &c. of dangers before hand; he makes them of his privy Counsel: and as Gods Love appears in fore-warning us of corporal judgements; so his tender care over us especially appeares in fore-warning and fore-arming us against spi∣rituall judgements, and spirituall enemies, which hunt for the precious soule. Now, that we might prepare for the battell, and fear no dangers nor difficul∣ties; that we might not be despondent, Christ foretells us thrice in one Chap∣ter of false Prophets, and admonisheth us to beware of them, Matth. 24.4.11.24.25. So Matth. 7.15. Mark 13.23. Iohn 16.1. And that we might not be seduced by such Impostors, the Apostle also is frequent in admonishing us against them. Acts 20.30. 1 Cor. 11.13. 2 Tim. 2.17.18. & 1.4. 1. Phil. 3.2. Rom. 16.17, Gal. 1.7, 8, 9. and Iohn frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times, 1 Iohn 4.1.3.5, 6. Peter doth excellently characterize them; that we might the better know them and avoyd them. 2 Pet. 2.1.10.13, 14, 15, 18, 19. so doth Iude 4. to verse 20. he spends almost his whole Epistle (it being an Epitome and summary of the second of Peter) in describing false Teachers, and counsel∣ling us against them. This must inlarge our Love and Thankfullnesse to our God, who is thus carefull, over and over to caution and counsell us, and to fore-tell us of perils long before they come; with a This also know.

In the last Dayes.

Whence observe, That the dayes we live in, are the last dayes. Our times are the last times, they are oft so called in scripture. This is the last hour, 1 Iohn 2.18. and upon us the ends of the world are come. 1 Cor. 10.11. the Coming of the Lord is said to draw nigh. Iames 5.8. and the Day of the Lord approacheth, Heb. 10.25. 'tis but a little while ere Christ come to judge the World; hence he's said to come quickly, Rev, 6.11. & 22.12. and the time is at hand: Rev. 1.3. and our full Redemption draweth nigh. Luke 21.28. and the end of all things is at hand, 1 Pe••. 4.7. If the Apostle thought the day of the Lord was at hand 1600. yeares agoe, we may well conclude that it is neer now. The Apostle, seeing Christ come, all the Prophesies of him fulfil∣led, the Gentiles called, and the Mystery of iniquity beginning already to work, he concludes the day of the Lord was near, and so it was.

1. Comparatively, in respect of the times before Christ: it was nearer than to those under the Law.

2. In respect of the certainty of it: the day of the Lord will as surely come as if it were come this day. 2 Pet. 3.9, 10.

3. In respect of God; to whom a thousand years are but as one day. Psal. 90.4. 2 Pet. 3.8.

4. In respect of Eternity: a thousand yeares, or two thousand yeares, are as nothing, being compared with the time to come; 'tis but as a little drop of water to the whole Ocean. So that this great day of the Lord which was near in the Apostles time, is much nearer now: then began the last time, but now is the end thereof. It cannot then be long to the day of judgement; for all the Signs and Fore-runners of it are accomplisht, excepting the ruine of Rome, which falls apace; for, as Rome was not buil't in a day, so she shall not down in a day: but as she rose gradually, so shall she fall gradually; in England, Scotland, Ireland, Poland, Holland, and France.

2. There wants but the destruction of the Turk, and the calling of the Jewes, and then comes the End.

Now, since the time is short, and we live in the last dayes, this should wean us from the world, and take off our hearts from these fading, perishing things,

and make us labour for grace, which is durable riches. 'Twas an aggrava∣tion of their sin, Iames 5.3. That they heaped up treasure for the last dayes. When they were going out of the World, then they were drowning them∣selves in the World. We should labour to do much good in a little time: and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming; so then especially when we see the day of the Lord draw nigh: then we must double our diligence, as a ser∣vant will when he knowes his Master is at hand. They that lived a thou∣sand yeares agoe were bound to lead holy lives but we that live in the clea∣rest times, and the nearest to judgement, ought to lead more holy and hea∣venly lives; that our Lord when he comes, may find us prepared.

2. It may teach us patience under all tentations and afflictions: 'tis but yet a little while, and he that shall come, will come, and he will not tar∣rie. Heb. 10.36, 37. Let therefore your moderation and equanimity be not only in your brest, but let it be visible and knowne, not to one or two, but to all men, both friends and foes; why so? for the Lord is at hand, ready to help you, and to judge your enemies. Phil. 4.5. Iames 5.7, 8. [See in Sangar. his morning Lect. p. 225.226.]

Perilous times shall come.

Hence note, That the last times will be the worst times.

Though in respect of the clear light of the Gospel, (which shall then a∣bound) they will be glorious times: yet, in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse, they will be inglorious and pe∣rilous times; so bad that it will be † 1.22 dangerous say∣ing how bad they be; hence Bernard long since cal∣led them, The last and worst times. These last dayes will be the common sink and sewer, the very receptacle of all the vile abominations and heresies of former ages. As all the creatures met in Noahs Ark, and all the waters meet in the sea; so all those prodigious enor∣mities, and flouds of error,* 1.23 which have appeared in former ages, will meet in this Ocean. They will come forth in a Third Edition, Auctiores, non Emenda∣tiores: enlarged, but nothing bettered. The Sinners of former times were but children in wickednesse, the Sinners of the last times shall be men. As that old Serpent the Devill, the older he growes, the more subtle and experien∣ced he is; so it is with the wicked who are the Seed of the Serpent, the elder they grow, the more skillfull Practitioners they be in sin; they are witti∣ly wicked, and understand more how to contrive Sin, and defend Er∣rours by the improved experiences of their own, and former times. As it is in every Art, by length of time, custome, and experience, it is improved to a greater degree of finenesse and exactness: so it is in this of sinning; time and experience make men more cunning in wayes of sin, and more subtle to de∣fend them. Those Sins and Errors which formerly were dammed up, shall, in these last and loose times, break forth with greater violence. Now Heresie, Blasphemy, Envy, Pride, Atheisme, Hypocrisie, Apostasy, contempt of the Gospel, prophanation of holy things, &c. will exceedingly abound. The Devill is broke loose, and now there appeare amongst us with open face; Ar∣rians, Arminians, Socinians, Anabaptists, Familists, Separatists, Mortalists, Perfectists, and (a compendium of all these in one) Quakers. The common crying Sins of other nations, are ri••e amongst us: here you may find the Drun∣kennesse of the Dutch, the Lust of the French, the Italians Ambition, the Spa∣niards

Treachery, the Laylanders Witchcraft, the Covetousness of the Jew, the Cruelty of the Turk, and the Monsters of Munster.

The Reasons are obvious. 1. In respect of Satans rage, the last times will be the worst. The Devills time now growes short, and therefore his wrath grows great. Revel. 12.12. Satans malevolence is a Spur to his diligence, and he labours to supply the shortness of his time with the sharpness of his assaults: insomuch that the Devills themselves seem to be possest of far more violent Devills;* 1.24 they rage above their ordinary rate, since their Kingdome is so near an end: Dying creatures bite most fiercely. Besiegers make their last onset upon a Town or Castle, the most resolute and terrible of all others. Satan now sets upon Soules by seduction most furiously, because when these Times are at an end, his Work is also at an end, in this kind. He's like a malicious Tenant; who, perceiving that his Term is almost expired, doth what he can to ruine the house. Or like a bloudy Tyrant; who sus∣pecting the loss of his usurped Soveraignty, makes havock amongst his Subjects.

2. This is the Worlds Old age, 'tis its last and worst time; for Old age is the Winter of a mans dayes,* 1.25 the dregges of his life, full of weaknesse, coldness, diziness, and virtiginous; all our dayes are few and full of mi∣sery: but Old age (in respect of those diseases and infirmities, which op∣press both Soul and Body) is most miserable, and therefore Solomon calls it, an Evill day, Eccles. 12.2. This evill day (in a spiritual sense) is come upon the World, it's come to its Old age, I had almost said, to its Dotage; it drawes upon the Lees, and its dregges are apparent. 'Tis now Winter with the World, it growes old and cold, according to the Prophesy of our Sa∣viour, Matth. 24.12. speaking of the Fore-runners of the end of the World, he sets down this as one speciall Sign, That iniquity shall abound, and the love of many shall wax cold. That Sin abounds and superabounds, none can de∣ny; that Love waxeth cold, there are many complaints. Where's our fervent love to God, his Ordinances, his Wayes, and People. The World (saith one) hath been once destroyed with Water, for the heat of Lust, and shall be again with Fire, for the coldness of Love. Latimer saw so much lack of Love to God and goodness in his time, that he thought verily Doomes-day was then just at hand; what would he have thought, had he lived in our age, wherein it were farre easier to write a Book of Apo∣states, then a Book of Martyrs▪ yea so grossly degenerate shall the last dayes be, that Christ makes a question whether he shall find Faith in the Earth, when hee comes. Luke 18.8. false Prophets will so a∣bound, (in those last and loose dayes) that if 'twere possible, they would deceive the very Elect, Matth. 24.24. 2 Pet. 3.3, 4. 1 Pet. 4.1. 1 Iohn 2.18, 19.

2. Old mens Heads, by reason of weakness, are full of Phantasies, so the World in this its decrepit Old age, and declining time, abounds with fantastick fopperies,* 1.26 and follies. The world is crazed in its Intel∣lectualls, and Crazed in Moralls; crazed in its Doctrines, and cra∣zed in its Discipline. It hath many gray hayres (Signes of old age, and death approaching) yet such is its Security, that it is insensible of them; She knowes it not. Hos. 7.9. but as it was in the dayes of Noah, so it is, and will be in these last dayes, Men give themselves to eating, drinking, marrying, &c. and other sensual delights, till judgement arrest them. Matth. 24.37, 38, 39.

Yea so prolificall and fruitfull are the vaine Fancies of these last do∣ting times, that they may not unfitly be compared to a Mathematicall

line, which is semper divisiblis, in semper divisibilia, and hath no end.

We are so divided, and subdivided, that Love and Unity are fled the land. Non enim partes solùm sunt inter nos, sed partium novae partes. This should be matter of Lamentation to us, and cause sad thoughts of heart.

3. Old age is testy and troubled with morosity: old persons usually are froward, and hard to please. So in this dotage of the World, men are very froward and perverse; they cannot endure sound doctrine, but are ready to fly in the face of a Reprover. 2 Tim. 4.3.

4. In Old age the Senses decay. Seeing, Hearing, Tasting, are impaired. 2 Sam. 19.35. So in this decrepit age of the World, it's Spirituall senses are lost, 'tis so blind, that it cannot discern between Light and Darknesse, Truth and Errour; so deaf, that it cannot hear the voyce of the Charmer, charme he never so wisely: so senselesse, that it cannot savour the things of God.

Vse. Whilst we complain of the badnesse of the times, let us not make them the worse for us;* 1.27 but let us so walk, that we may make these last times, the best times; and these Perilous times, Glorious times. Get convincing lives, be burning and shining lights. Walk up unto your Priviledges, answer your Gospel-light, with Gospel-lives; how oft is this duty prest upon us? Eph. 4.1. Phil. 1.••7. Col. 1.10. 1 Th. 2.12. We should all make the times and places we live in the better, and not the worse, for u••. Magistrates should be so zealous against evill-doers, and Ministers so active against Sin and Error, and Governours of Families so carefull to Rule for God, that they may live desi∣red, and dye lamented;* 1.28 that so when you are dead, it may be said, We misse such a man, he was zealous against Sabbath-Prophaners, Drunkards, Swearers, Sectaries, &c. He was forward to works of Piety, and Mer∣cy, and ready to every good work. 'Twas Davids commendation, Acts 13.36. that he served God in his Generation; he did not seek himself, nor serve God for a day or two, but he served him his whole Generation, as Noah did. Gen. 6.9.

God hath abundance of dishonour done him by profane persons, and Religion suffers much by them; now we should labour to repair the disho∣nours done to his name, by being blamelesse and harmlesse, shining like lights before a perverse nation. The worse the times we live in are, the greater will our honour be, if we be faithfull. 'Twas Lots commendation that he was good in Sodom, and Job in an Heathenish Vz. The more Sinne a∣bounds, the more our Grace should abound; and the more Sin appears in the World, the more should we appear against it.

The Lord hath done more for us of this last age of the World, then ever he did for our fore-fathers, and therefore he expects more from us, then he did from them; where he bestowes much, he looks for much a∣gain: where we bestow double cost, we look for a double crop. Christ is now more clearly preached to us, and we enjoy the helps and advantages of former times.* 1.29 A Pigmy set upon a Gyants shoulders, may see fur∣ther then the Gyant himself. It's a shame for us if we do not our work better by Sun-light, then others that have had but Twy-light. God takes it very ill to be wounded in the house of his children and friends; for when he hath done so much, Isai 1.2, 3. Zach. 13.6. Will ye also forsake me, said Christ to his disciples? will you, whom I have redeemed and loved above all the people of the World, you whom I have brought forth in dayes of greatest Light and Love, when 'twas free with me to have brought you forth in Mid-night of Popery and Superstition; will you also rebell against me? There is nothing renews the Gospel so soon as this contempt; it makes

the Lord repent of all the kindnesse he hath shewed us.

2. Note.2 1.30 We must not look for a Church in this World without its im∣perfections and corruptions, if ever the Church on Earth shall be pure and glorious, it shall be in the last dayes; yet we see the spirit of God tells us here expresly, that these last dayes shall be perilous times, by reason of the swarms of wicked men,* 1.31 which shall be in the very bosome of the Church; who shall indeed pretend to much Piety, yet shall be full of Impiety, and Hypocrisy; they shall have a form of godlinesse, but they will deny its power. v. 5. There will be to the end of the World a mixture in the Church of God, there will be Tares and Wheat, good and bad in the Church alwayes. Mat. 13.25. One told the Emperour Frederick, that he would go to a place where no Hypocrites were, then (said he) you must go beyond the frozen Ocean, where there are no Inhabitants; and yet thou wilt find an Hyprocrite there, if thou find thy self there. He that looks for a perfect Church in this World, or for such a Church wherein there shall be none but Reall Saints,* 1.32 may look till his eyes rot in his head, before he see that day. Christ had but twelve, and one of them was a Devill; and the rest that were sin∣cere, yet had their failings. The Apostle tells us that in the bosome of the Church, there shall be seducers. Acts 20.29, 30. from amongst your selves shall men arise speaking perverse things, to draw disciples after them. All the Churches we read of in the Scripture, have had their failings and blots, as the Church of Ierusalem, Corinth, Galatia, and the seven Churches of Asia: yet Christ owned them, and communicated with them still, and sent his disciples to them; and therefore be not offended, when you see defects, corruptions, and disorders in the Church; perfection indeed is to be wisht for, but it is reserved for Heaven. No Church ever was, is, or shall be perfectly free from sin on Earth.

Let us not then forsake the Lords Floore, because there is some Chaffe in it; nor run from Sion instead of Babylon, as many in our dayes do, that cry out against the Church of England as a false Church (though all the Churches of God in the World own her for a true one) and run from her as from Babylon, and so run into Babylon: from a supposed, into a Reall, Babylon. Babylon signifieth Confusion; now amongst those that separate what sad confusion is there? Division upon division; separation upon se∣paration, &c. till they have broken themselves all to pieces, and at last are faine to sit, like Owles, alone. These are they that abhorre a mixt company, yet flye from Reall Saints. This they call new Light, when it is no∣thing but an old Error of the Catharists,* 1.33 and Donatists, who, out of a conceit of their own exceeding holinesse, did separate themselves. [Perfectionem justi∣tiae & Angelicam sanctitatem hic ab hominibus requirunt Donatistae; quam etiam se, suosque illos impuros coetus habere jactant, & profitentur; tam sunt arrogantes, coeci, & à vero suae infirmitatis & rebellionis sensu alieni. Danae∣us loco citato, ubi plura.] Causelesse Separation (saith a learned * 1.34 Divine) from established Churches walking according to the Order of the Gos∣pel (though perhaps failing in some small things) is yet no small sin. Let such consider.

1. That the Root of this separation is bad,* 1.35 and therefore the fruit cannot be good. It springs from Pride and Censoriousnesse, as we see in the Pharisees, who were great Separatists, and have their name from thence.

2. Such are Schismaticks, and in a short time they will he Hereticks; for, Schisme is the way to Heresy: they make a Rent in the Church, whose Peace should be very dear to us; for, though Peace be not the Esse

and being of a Church, yet it tends very much to its bene esse, and well-being: for as a Kingdom, so a Church, divided, cannot long endure.

3. The Pretences made for Separation are now removed, there's no Bi∣shop, Surplesse, Cross, Common-prayer, &c. for them to stumble at; and yet separation was unlawfull then, but now its farre more vile, and therefore the Lord punisheth the Separatists of this age more severely, by giving them up to viler opinions than formerly.

4. 'Tis a scandall and wrong to a Church: 'tis ill to forsake the society of one good man without a cause; but to un-church a whole Church cause∣lesly, now great is that sin?

* 1.365. They cannot escape the revenging hand of God. Though men may suf∣fer them, yet God will not; one of the saddest judgements that we read of in the Scripture, befell schismaticall Corah, and his company: Numb. 6.16. they thought to have levelled all, but God levelled them; they would destroy both Magistracy and Ministery, but God destroyes them; they made a rent in the Congregation, and the Earth rent and devoured them: all this is done for a memoriall to succeeding Ages, that they take heed how they make rents in the Church of God. verse 40. So Cain, the first Separatist that we read of, Gen. 4.16. he went from Gods presence (i. e.) from Gods Church and Ordinances, and then he becomes a Vagabond.

* 1.37He that would see more against this Sin, let him peruse Mr. Perk••ns on Iude 19. Mr. Robert Bolton's Saints Guide▪ p. 126. Mr. Pagits Arrow against Separation. Mr. Rutherfords Plea for Presbytery, p. 120. Mr. Bernard a∣gainst Smith, D. Hill's Fast Sermon, 1644. on 2 Cor. 6.17, 18. Mr. Blake on the Covenant, chap. 31. p. 228. &c. and on the Sacrament; chap. 8. Sect. 3. p. 314. Camero Praelect. de Ecclesia mihi. p. 322. and above all, Mr. Brinsly of Yarmouth, His Arraignment of Separation.

A fourth Observation.

That the doctrine of the Millenaries is a meer fancy. The Text is clear against it; for it sayes expressely, The last dayes shall be perilous times. Ma∣ny dream of peace and joy, and, I know not what, golden, glorious, flouri∣shing times, wherein they shall be free from Sin and Sinners, and live in this World without tentations and troubles. But do not you deceive your selves with such vain conceits, for I tell you (saith the Apostle) the last dayes shall be very perilous, wherein all manner of Sins, and Sinners shall abound; men shall be Covetous, Proud, Blaspemers, &c. verse 23. Now whether shall we believe Paul, or these Dreamers; that say, Christ shall come from heaven, and shall reign visibly and personally in Ierusalem a thousand yeares, as an earthly Monarch, in outward glory and and Pompe, putting down all Monarchy and Em∣pires. Then shall the Church of the Iewes and Gentiles live without any Trouble or Enemy, without Sin or Sorrow, without Word, Sacraments, or any Ordinances. They shall passe this thousand yeares in great worldly delights, eating, drinking, building houses, planting vineyards, and eating the * 1.38 fruit of it, Marrying wives, getting children, and enjoying all the lawful pleasures which all the creatures, then Redeemed from their ancient slavery, can afford? In this earthly happiness shall the Church continue till the end of thousand yeares, and then comes the day of Judge∣ment. Upon this point I find so many men, so many opinions, 'tis a harder thing to find out certainly what they hold, then 'tis to conquer them. Pisca∣tor saith, The Martyrs shall rise a thousand yeares before others, and shall reign with Christ in heaven. Alsteed comes, and he saith it shall be on Earth, yet after the day of judgement. Mr. Mede with his new light differs from all the rest, affirming, That this reign shall be in and during the day of Judge∣ment,

which shall continue a thousand yeares.* 1.39 [Chimaera Chimaer••ssima] a ve∣ry fiction without foundation in the Word of God. Thus these builders of Babel, are divided and confounded amongst themselves.

The first opinion I find to be most generally received hy the Millenaries. Indeed such carnal Doctrine, suits well with such carnall Saints, This is some of the new light of our times; being nothing but an old errour broached by Cerinthus the Heretick in the first Century,* 1.40 1500. yeares agoe. He was a loose Libertine, and therefore he invented this loose Opinion, to up∣hold his riotous practises. S. Augustin opposed it. It hath layen dead for a long time, till some some Libertines and carnall Anabaptists of late have revived it, and put a new gloss upon it.

The vanity of this opinion will appear by the arguments in my Chiliasto-Mastyx against Doctor Homes.

VERSE 2. For men shall be lovers of themselves, Covetous, Boasters, Proud, Blasphemers, disobedient to Parents. unthankfull, unholy, &c.

THe Apostle, having told us, verse 1. in General, that the last dayes should be perilous;* 1.41 he comes now to particulars; verse 2, 3, 4, 5. and sets forth in their proper colours the Sins and Sinners, the Men and Man∣ners of the last times. I wish they were not a true Map of our times. I may tru∣ly call these 19. sins, Englands Locking-glasse, wherein we may plainly see the true cause of all our miseries, and what it is that hinders the work of Refor∣mation, and turnes away good things from us. These are the 19. Weeds which deface Gods Garden, the Church; the good Lord root them out of all our hearts, that our names may never be found in this black Bill, and cursed Catalogue, to be such as make evill times, bad; and bad times worse.

'Tis worth our noting, that the Apostle doth not place the Perill and Hardnesse of the last times, in any externall calamity, or penall evills; as Sword, Plague, Famine, Persecution: but in the prodigions sins and enor∣mities, of such as professe Religion. Let the times be never so successfull and prosperous, in other respects; yet if Sin abound, they are truly perilous and per∣nicious times: for 'tis Sin that sets God against us, and the Creatures against us, and conscience against us; Sin is the Fundamental & Meritorious cause of all our miseries and perills, as appears, Deut. 28.15, 16, &c. Sin is the evill of evills, and brings all other evills with it. Let the times be never so mise∣rable, and the Church lye under sad persecutions; yet if they be not sinfull times, they are not truly perilous times, but rather purging and purifying times.

From the Connection of this verse with the former, Observe.

That nothing is so perilous and pernicious, so hard and heavy to a gra∣cious soule, as the Sins of the times he lives in. [This I have cleared in the opening of the last clause of the first verse.] As nothing is dearer to Gods peo∣ple, than Gods glory; so nothing goeth nearer their hearts, than Gods disho∣nour; As Gods soul is said to be afflicted, and his heart to be broken with the Idolatries and Apostasies of a back-sliding people. Ezek. 6.9. so 'tis a great grief and heart-breaking to the people of God, to see their God dishonou∣red; Hence Lots righteous soul is said to be vexed [or tormented, as the word

signifieth] with the abominations of the Sodomites, 2 Pet. 2.7, 8. The Mourners sigh and cry for all the abominations of the times they lived in, Ezek. 9.4. Ieremy [13.17.] weeps in secret for the sins of the people. Davids eyes run down with rivers of teares, bec••••se men forget Gods Law, and his soul was grieved because of the Transgressors, Psal. 11.9.53.136.158. Christ wept over Ierusalem because she knew not the day of her Visitation, Luke 19.41, 42. Paul is troubled at the Idolatry of the Athenians, Acts 17.16. and weeps to consider the sad condition both of the Seducers, and the Sedu∣ced; Phil. 3.18. the two Witnesses mourn to see so many bewitcht with Anti∣christs delusions. Revel. 11.3. 'Tis true, we ought to be sensible of the judge∣ments of God, and to be humbled under them; so was David. Psal. 119.120. I am afraid of thy judgements. So Iob [31.3.14.] was awed by seeing Gods judgements on the Wicked, and 'tis made a note of a wicked man, that he cryeth not [in Prayer to God] when the Lord binds him with the cords of af∣fliction, Iob 36.13. These corrections are harsh and hard to flesh and blood; but that which should most affect us, is Sin: for God is honoured by his judg∣ments on men,* 1.42 but Sin is a despising and despiting of him. 2 Sam. 12.9.14. and therefore Gods people had rather live in times of judgement and com∣mon calamity, when Sword, Plague, and Fam••ne are abroad; than in times of generall and common sinning: for those are but Penall evills, and may drive us to God; but sin is the evill of evills, and makes us run from him, as Adam did Gen. 3.8. and Cain. Gen. 4, 16.

Before I can proceed, two Questions must be answered.

1. Quest. Of whom doth the Apostle here speak, when he saith, In the last dayes men shall be Lovers of themselves, Covetous, Boasters, &c.

Answ. 1. Negatively, he speaks not here of Turks and Tartars, that are without the Pale of the Church, and do openly oppose the Gospel of Christ. But affirmatively, he speaks of such as shall live in the bosome of the Church, and shall partake of the external Priviledges of it, verse 5. they be such as will have a form of godliness: they will be great pretenders to Piety, though their lives abound with all manner of Iniquity.

1. The Text may have relation to the Pharisaical Papists, and Popish Se∣ducers, who creep into houses, and lead captive silly women. How do all the Vices, which the Apostle doth instance in, reign especially in the Popish Cler∣gy? In all their doctrine and service, how do they seek themselves? Papists are natural men, and so must needs be full of self-love. In their preaching, they cry up the Popes Supremacy, and exalt him above Kings: for the Pope can give them Deaneries, and Bishopricks, which Kings cannot do, without him.

2. They are exceeding Covetous, they cry up Purgatory, Indulgencies, Masses for quick and dead; all's for money. Rich men have store of Masses and Trentalls said for them, for which they pay dear; but the Poor have none said for them, they may dye good cheap.

* 1.433. They Boast of their Holy Mother the Church [yet fight against the true Church] they boast of their holy Relicks, holy Ragges, holy Bones, holy Stones, holy Wood, holy Bloud, holy Blocks, holy Stocks, &c.

4. The * 1.44 Pride of the Pope and his Clergy is known to all the World; how do they insult over Kings, and Emperours, 2 Thess. 2.4.

5. Their † 1.45 Blasphemies are known to all; they take upon them to forgive Sins, and for a reward can dispense with the manifest breach of all Gods Commands.

6. How disobedient to Parents are their Nuns and Friars? amongst whom many, contrary to their Parents liking, even in their Minority, are seduced, and so become unthankefull to those that bred them. So the Jesuits, how diso∣bedient and unthankfull have they been to their Superiours of those Nations

that entertain them, by plotting their ruine. As for the unholinesse of Rome, all the World that knowes her crieth shame on her.* 1.46 What is the Pope their head but that man of sin? 2 Thess. 2.3. merum scelus, a man compounded of Sin, and made up of Wickednesse, one that is Sin it self in the Abstract. Hence Platina (one of their own) tells us of 13. Popes that were Adulterers, 3. common Brothellers. 4. Incestuous ones, 11. Sodomites, 7. Whore-masters, and erecters of Stews, where every Whore payeth weekly a Julian penny to the Pope, which many years amounts to 40000. Ducats. Thus by the Rotten∣nesse of the Heads of their Church, we may guess at the unholiness of their Members. This made Mantuan long since bid adiew to Rome, telling her He would never return to her again, till he went to be a Baud or Brotheller. 9. They are voyd of naturall affection, witness their bloudy Inquisition, and cruell persecuting of their nearest Relations, if they be (as they call them) Hereticks, (i. e.) faithfull Servants of Christ. A Turk, a Jew, a Pagan shall find more favour with them then a zealous Christian. 10. Covenant-break∣ers, they are notoriously guilty of this, witness their late dealing with the Pro∣testants in Savoy. No Bonds can bind them, no Oaths can hold them, they deal with them all as Apes do with their Collars, which they can put off and on at pleasure. The Popes Holiness can easily absolve them from the faith which they have promised to Hereticks.

11. False accusers,* 1.47 their lying and slandering of Protestants, is one of the four main Pillars of Popery.

12. Their Incontinency is notoriously known to the World: what hath been the practice of their Friars and Nuns, the sculls of children that have been found there, doth evidence. Corporal whoredome, and Spirituall, oft go to∣gether. Hos. 4.13.

13. Their Fiercenesse appears by their cruell Massacres in England, Ireland France, Savoy, and amongst the poor Indians.

Their Heady desperate Treasons are knowne to the Nations. How oft did they attempt the life of Queen Elizabeth, and by Gun-powder would have blown up King Iames.

Their hatred to those that are good, is so implacable, that they cannot once name them without some opprobrious Title, as Hereticus Lutherus, Im∣pins Calvinus. Hence Azorius the Jesuite [Moral. l. 8. c. 16.] affirmes, That the names of Reformed Writers must not at all be mentioned, unlesse it be to their disgrace. They are voluptuous persons: they love their Sensual delights more then God; and with that prophane Cardinal, they prefer their part in Paris before their part in Paradise.

Lastly, they, have a form of godlinesse, and that's all. All their Religion is meer formality, lip-labour, and grosse Hypocrisy. Under the name of Christs Spouse they play the filthy Harlot. Under the Title of the Church, they fight against the Church. Under a Shew of godlines they cloak a World of wickedness. Under pretence of vowed Chastity, they lived in Adultery; under the cloak of professed Poverty, they got the goods of the Temporalty, and under the vizor of being dead to the World, they not onely reigned in the World, but also ruled it: creeping not only into mens Purses, but also into their Consciences; they heard their confessions, they knew their secrets, and ruled men as they pleased. Thus we see the whole Catalogue is theirs with∣out any straining; and though we cannot excuse our selves, yet they are the unfittest persons to accuse us in the World.

2. Yet the Text hath an eye (in my judgment, and in the judgment of bet∣ters) more especially and properly to these last times wherein we live; and to those that shall live in the bosom of the true Church; who shall have a Form of godliness, and shall make an extraordinary profession of Piety, ingrossing

the Name of Sanctity to themselves and their party, as if they only were the holy Ones: yet will they deny the Power of it in their lives; being full of Self-love, Covetousness, Pride, &c. creeping into houses, and seducing silly wo∣men, as our Anabaptists and Quakers do. To these doth every piece and parcel of this Character of these last times, most properly belong, as will ap∣pear in the handling of them.

Quest. 2. The second question is this. Have not men in all ages been Covetous, Self-seekers, Proud, &c. what wonder then is it, if they be so in the last dayes?

Ans. 'Tis true, in all ages men ever have ben, and will be, Self-lovers, Covetous, Proud, &c. I, but in the last dayes these Sins will super-abound, they will then appear in a more eminent manner, they will be acted more vi∣sibly and violently then in any Age before. The Sinners of the last times will be the vilest Sinners: because they will sin against the greatest Light, and the greatest Love, &c.

* 1.481. Note, That Self-love is one speciall Sin, and Sign, of the last times. In all Ages men will be full of Selfe, but never so much as in the last Age. This sinfull Self-love is set in the Front, as the Leader of the File, and the cause of all those 18. Enormities which follow: 'tis the Root from whence these Branches spring, and the very Fountain from whence those bitter Streames do issue. This is that pregnant, prolificall Mother of those Mon∣sters which follow. First men shall be Lovers of themselves, and then they will be Covetous, Proud, Blasphemers of God, and disobedient to man. In∣stead of Christian love which takes care for the good of others, men will on∣ly consider,* 1.49 and intend themselves; they will seek their own Profit, Pleasure, Ease; they will admire themselves, and all their own Opinions; they Deify themselves, and Vilify others. Thus all men [comparatively] seek their own, Phil. 2.20. contrary to that Apostolical precept, 1 Cor. 10.24. Let no man seek his own, but every man anothers Wealth. Most men enquire after no∣thing else, but Who will shew us any good? (i. e.) Goods and Riches. Psalm 4.6. referring all to themselves with the King of Babylon. Dan. 4.30, bles∣sing and approving of others in t••at way. Psal. 49.18. This is made one speciall Mark of a wicked man. Psal. 36.2. he flatters himself in his owne Eyes (i. e.) he hath a good Opinion of himself, though he be never so nought; the Pharisees were so stuft with Self-love, that they thought themselves righteous, Luke 5.32. when they were most unrighteous. Thus Simon Ma∣gus was a great man in his own conceit, when indeed he was a Sorcerer, a very limb of the devill. Acts 8.9, 10. So Paul before his Conversion was alive. Rom. 7.9. he thought himself in a good Condition, being full of Pre∣sumption, and Self-confidence. So the Church of Laodicea had too good a conceit of her self; in her own conceit she was spiri••ually rich in Know∣ledge, Faith, Obedience; but Christ tells her she was indeed blind and na∣ked, wretched and miserable, Rev. 3.17. and this is the Sin; not of one or two,* 1.50 but of every man by Nature, he is apt to think himself something, when indeed he's nothing, and so deceives himselfe. Gal. 6.3. as a good man in a desertion may think he hath no Grace, when indeed he hath it: so a natu∣ral man in his presumption may think he's full of Grace, when he hath none at all. Iames 1.22. So Prov, 13.7. some make themselves rich when they have nothing; of the two extreames, its far better and safer to under-value, than to over-value, our selves. So did Agur, Prov. 30.2. I am not a man. Paul in his own apprehension was the chief of Sinners, and least of Saints. This

is not so dangerous, nor so common, for where one thinks too ill of him∣self, there's ten thousand thinks too well of themselves; like those Levites, that really thought themselves true Priests, till the Records were searched, and they not being found there, were discarded, and put from the Priest∣hood. Ezra 2.62. This is the Root of much sin, and misery.

Iste mali fons est, tam sum Miser, ut miser ipse Cum sim, me miserum non tamen Esse sciam.

Quest. But some may demand, is all Self-love unlawfull? are not we comman∣ded to love our Neighbour as our selves; and is not the Proverb, Quisque sibi proximus,* 1.51 Charity begins at home, and every man is next Neigh∣bour to himself?

Answ. We must distinguish of Self

Love, it is three-fold,

• 1. Ordinate.
• 2. Religious.
• 3. Inordinate.

1, There is an Ordinate,* 1.52 honest, and natural Self, springing from an in∣stinct in nature, whereby a man loves himself, and seeks the preservation of his life; this is commanded. Eph. 5.28, 29. Men must love their own bodies, for no man [in his right wits] ever yet hated his own flesh, but nourish∣eth and cherisheth it. Thus a man may love himself as Gods creature, for God hath planted in all men the Love of themselves, which in subordination to God and the common good, is warrantable: so that Love of a mans ••elf is one thing, and Self-love is another: in the one love guides the man to make him love whom he ought, and as he ought; in the other, the man swayeth his love to make it serviceable to himself, and to love as he pleaseth: so that the Scripture doth not simply condemn Self-love, which is planted so deeply in our natures by the God of Nature; but sinfull and inordinate Self-love.

2. There is a Pious and Religious Self-love, considered in relation to God and the common good; thus a man may love himself as an Instrument of Gods glory, and as a servant for the good of others: else our Saviour would never set our love to our selves before us, as a Pattern of our love to our Neighbours. Now upon these grounds, and in relation to these ends, we may not only love our selves, but seek our selves too. This love spreads, and dilates it self, for God and the good of others. The more noble and excellent things, the more communicative and diffusive they are of themselves;* 1.53 the Sun is herein a more noble thing then a Torch, and a Fountaine then a ditch. Christ emp∣tied himselfe of his Glory, not for his owne, but for our, benefit, Phil. 23.6. it will make us part with our own right for Peace. Genesis 13.8, 9. 1 Cor. 6.7. it will make us condescend to those of the lower sort. Rom. 12.16. not seeking our own profit, but the profit of many. 1 Cor. 10.33. yea, and though they be Free, yet Love will make them Servants to all,* 1.54 1 Cor. 9.19. On the contrary, Self-love contracts the soul, and hath an eye still at Selfe in all its undertakings. 'Tis the very Hedg-hog of conversation; that rolls and lap•• it self within its own soft down, and turnes out brisles to all the World besides: much like the fat Monk, who when the Abbies were

going down, and he had gotten his pension for life, stroaked his belly, and cryed, Modò hîc sit bene, if all went well there, 'twas well enough. This is, with the ••illy bird, to mind nothing but the building of our own nests, when the tree is cutting down; and to take more care of our private Cabin, then of the ship it self, when it is a sinking.

* 1.553. There is a carnall, corrupt, inordinate Self-love; when a man admires himself, his Wayes, his Works, his Opinions, Contemning and Vilifying others: When a man so loves himself, that he loves neither God nor man truly, and as he ought, but prefers himself and his own private interest, before Gods glory, and his brothers good. Now this vitious and inordinate Self-love, is the great and Master-sin of these last and worst times. 'Tis an evill disposition that is naturall to us all, and so moves us strongly, delight∣fully, constantly, as naturall things use to do, and this makes it so hard, even where there's Grace to subdue it, and keep it within its bounds. Here∣ditary diseases are hardly cured,* 1.56 Self-love is hereditary to us, we are apt to have high conceits of our selves from the very birth; till Grace humble and abase us, all our Crowes are Swans, our Ignorance Know∣ledge, our Folly Wisdome, our Darkness Light, and all our owne Wayes best, though never so bad. Even the Regenerate themselves are in part tainted with it, and have fallen by it. David to save himselfe, acts a weak part, and counterfets before Achish. Peter to save his life, de∣nies his Saviour. Let us therefore set our selves with full purpose of heart against this Epidemical, Soul-destroying, Land-ruining sin. To this end take these few considerations.

1. Consider, this Inordinate, Vitious Self-love, is the Root of many great evils, Covetousnesse, Contention, Unthankfulnesse, &c. are all Virtually, Seminally, Originally, Fundamentally in this cursed Self-love. This is morbus,* 1.57 complicatissimus, a disease that hath many other diseases included in it, and so is more hard to cure. Hence spring all those Errors and Heresies, which are so rife in these last dayes, men have too high a conceit of themselves, and their own opinions, they imagin they can see more then all the Churches of God in the World.* 1.58 There's more hope of a poor silly fool, then of such Self-conceited persons. Prov. 26.12. This made the Donatists think themselves spotless; and the Pelagi∣ans to cry up Nature, and cry down Grace. As a man that is in love, doth think the very blemishes in his love to be beautiful; so those that with Narcissus are in love with themselves, and doat on their own opinions, think their Heresy to be Verity; and their Vices Vertues. This will bring Vexation at last, it trou∣bles us to be cheated by others in petty matters, but for a man to cheat him∣self wilfully, and that in a matter of the highest concernment, is the trouble of troubles to an awakened conscience.

* 1.592. 'Tis a Sin that blinds men so that they cannot see the Truth. Let a Minister never so clearely convince them, yet they will not be convinced; their deceitful hearts have a thousand evasions, no Jugler in the World hath so many tricks to deceive, as they have; many are blinded and deluded by Satan, he perswades men that they are in a good condition, and highly in Gods favour. Where he dwells, he labours to keep all in Peace, by himselfe, by false friends, and by false Prophets who are his agents. Thus deluded Ahab by false Prophets who bid him go up and prosper.

when they might more truly have said, Go up and perish, but usually men deceive themselves wittingly, and willfully. 2 Pet. 3.5.

No wise man will trust a known Cheater, yet such fooles are men that they trust too much to their own deceitfull hearts, which is the Grand Im∣postor of the World. * 1.60 Ier. 17.9, 10. the heart of man (i. e.) the whole Soule, the Understanding, Will, Affections, &c. is Gnacob, crooked, crafty, de∣ceitfull, and desperately wicked. It tells men of gold, but gives them coun∣ters; it makes them dream they are Kings, when they are beggars; like a hungry man that dreams he eates, but when he awakes he is hungry. Isay 29.8. This makes men so indulgent to themselves, their sins and errors must not be toucht; these, Absolon-like, must be dealt gently withall, and which is the height of misery, it makes men insensible of their m••sery; they think themselves at the gates of heaven, when they are in the Subburbs of hell. This Self-indulgence spreads a vaile over the eyes, and blindes the judgement that it cannot see what is amiss in it self. Isai 44.20. a deceived heart hath turn∣ed him aside, that he cannot deliver his soul nor say, Is there not a lye in my right hand? A Self-conceited heart, is a self-deceiving-heart; it cannot endure any Self-Examination, Self-reflection, Self-judging; it cannot endure to put the question to it self concerning it self; he cannot, he dares not, say, Is there not a lye in my right hand? What have I done? Ier. 8.6. a gracious soul reflects upon himself, and cryes, Lord, is it I? Mat. 26.22. and 'tis I that have sinned and brought this judgement, saith David, 2 Sam. 24.10. but let a wicked mans sins be never so visible, yet he pleads innocency, and Not-guilty still Ier. 2 34, 35. The Priests and People in Malachies time were ve∣ry corrupt, yet when the Lord by the Prophet tells them of it, see how im∣pudently they cry three times together, Wherein have we done am••sse? Mal. 1.6. and 2.6. and 2.17. and 3.8.13. See to what a height of shamelesnesse Self-excusation of the heart of man may transport him, even then and in those things when and wherein he is most guilty! and though we think this prodigious in them, yet it is but an instance of the over-weening partiality that is in us all by nature towards our selves. This makes so many to pervert the Scriptures, and to apply the promises to themselves instead of threa∣tenings,

3. This sinful Self overthrows Christian Society and Community, if one member be sick,* 1.61 the rest of the members will sympathize with it; we are members one of another, Rom. 12.4. and should be sensible of the afflicti∣ons of Ioseph. Like Bees, when one is sick, the rest are sad. But Self-love hardens the heart, and makes it cruell to Father, Mother, Wife, Children, and Neighbours; whereas true love seeketh not her own, but the good of o∣thers. 1 Cor. 13.5. it makes us love our neighbours as our selves, now every man wisheth (or at least ought to wish) his own eternall good heartily and sincerely. 'Tis therefore an ungodly Proverb which is used by too many. Eve∣ry one for himself, and God for us all. But where every one is for himself only, there the Devill is for all. We must therefore change the Proverb, every one for his own, and for his Brothers eternall good, and then God will be for us all. Psal. 133. ult. There God commands the blessing, where Bre∣thren dwell in sacred amity and unity together.

4. Such are odious to God. The more lovely we are in our own eyes, the more loathsome in Gods; but the more we loath our selves, the more God loves us. Ier. 31.18▪ 20.

2. They are odious to men.* 1.62 As a publick spirited good man (as much as in him lyeth) doth good to all, and so is beloved of all, insomuch

that some would even venture their lives for him,* 1.63 Rom. 5.7. though for a rigid righteous man; scarce any will dye, yet for a good man who hath been usefull and serviceable in his generation, whose life and labours have bene∣fitted many; for such a one (saith the Apostle) some would even dare to dye. So on the contrary, a private spirited man, that is all for himself, and for his own interests, is slighted and abhorred of all.

3. This inordinate Self-love is in effect Self-hatred. We never loose our selves more, then when we seek our selves most. He that loves any thing better then Christ, shall loose it. Luke 9.14.17. Iohn 12.25. Henry the Third, King of France, forsaking God and turning to Idols, he became a Catholick, and l••st all: for thinking to get the Monks on his side, by affecting their devotion; a Monk killed him, and he became contemptible to his People, Paris and all his great Towns revolting from him. That we may not ruine our s••••ves, let us deny our selves, and all that's dear to us for Christ; this is the onely way to save all. As we must deny our Regenerate Selfe, viz. all our Grace, Services, and Sufferings, in point of Justification: so we must deny our Corrupt self in point of Mortification. We must deny our own car∣nall Reason,* 1.64 and submit our selves to Gods counsell: in all our Wayes we must acknowledge him. Prov. 2.5. 2 Cor. 10.5. being ready to deny our selves in any thing, and to do what ever he commands us. Act. 9.6. We must be content to be ordered by Christ, as well as to be saved by him. Christs Mind now must be our Mind, and his Will our Will; now we desire to be men according to Christs heart: now we are Friends to all his Friends, and Enemies to his Enemies, for ever. Now we hate our selves for hating him, and take a godly revenge on our selves for our former rebellions.

[If any would see more of Self-deniall, which is directly contrary to that cursed Sin of Self-seeking; let him peruse D. Preston, His Treatise on Self-deniall. D. Reynolds Serm. on Matth. 16.24. Pinks three Serm. on Self-deniall Mr. Ier. Burroughs, His Treatise of Self-deniall. Mr. Ambrose his Media, Edit ult. Fenner on Luke 9.23. Fol. p. 151. D. Taylor in Folio, in fine p. 1. Mocket on Mat. 13.45.

6. Consider, that 'tis a great blemish to Religion, when the Profes∣sors of it are Self-seeking men; the Lord layes this as a blot on Ezekiels hearers, Ezek. 33.31. they gave him the hearing, but their hearts were set upon Covetousnesse. That But spoyled all; so we may say of many, They are eminent Professors, but they are Self-seekers, they are Knowing men, but Hard, Worldly, and love their own private interests too much. Away with these Buts, they are great blemishes, and cause Religion to stink in the no••trills of the men of the World.* 1.65 Labour therefore for Self-deniall, whereby we may advance Gods glory, and our Brethrens good, before our own pri∣vate ends, and interests; and let that good mans Prayer be thy daily Prayer. Deliver me O Lord from that Evill Man my Self.

[Against Self-seeking, see two excellent Semons. Viz. Mr. Ienkyn on Phil. 2.22. Preached Aprill 9. 1645. and Mr. Calamy on the same Text, at Pauls, 1654. Mr. Daniel Rogers, Naamans History. p. 98. &c. Mr. Iacombs Publick Spirit, A Sermon on Acts 13.36.

Covetous, Boasters, Proud, &c.

See here what a Concatenation of Sins there is, and how they are link't together, Self-Lovers, Covetous, Boasters, Proud, &c.

Hence observe, That Sins (especially great Sins) seldome go alone. As great men have great attendance, so great Sins have many followers; and as he that admits of a great man into the house, must look to have all his rag∣ged Regiment, and black Guard, to follow him; so he that admits but one great Sir into his heart,* 1.66 must look for Gad, a Troop of ugly lusts to throng in after. Sin i•• like a Tyrant, the more you yield to it, the worse it Tyran∣nizeth over you. 'Tis insatiable, and knowes no bounds. E. G. Davids great Sin of Idlenesse, brings forth Adultery, Murder, Lying, Drukennesse, In∣humanity, Cruelty. So Lots Drunkennesse brought forth Incest; Peters Self-confidence brought him to a deniall of his Master, & every deniall was worse then other. Mat. 26.72, 74. Adams eating of the Forbidden fruit, brought with it a breach of all the Commandements (as Divines observe) and if it be thus with Gods children, who Sin with Reluctancy, oh how violently will Satan drive on his slaves, who give themselves up to Sin! Thus Iezabell cove••s Naboths Vineyard, but doth she stay there? no, but she subornes false witness against him: and takes away hi•• life. Iudas at first was a Hypocrite, then a Covetous Caitiffe, and at last sells his Master; so that what we say of Errors in Opinion,* 1.67 is most true in matters of Practice; Concesso uno absurdo consequentur mille; Grant but one, and many will follow. As there is a Con∣catenation of Vertues, so that he who hath one in Truth, hath all. As 2 Pet. 1.5.6.7, 8. adde to your Faith Vertue, Knowledge, Temperance, &c. there is a golden chain consisting of eight Vertues, as so many Links; for the compleat adorning of a Christian. Here Faith hath the Precedency, it being the Root and Mother of all Grace, then see how many Maids of Honour attend her.

7. Vertue,* 1.68 no true Faith without Vertue, no true Vertue without Know∣ledge, no true Knowledge without Temperance, no true Temperance with∣out Patience, no true Patience without Godlinesse, no true Godlinesse with∣out Brotherly kindnesse, no true Brotherly kindnesse without Love, This is that golden chain which God bestowes on those whom he doth more espe∣cially honour. As Christ was adorned with variety of Graces. Isai 11.2. so is every Christian in his measure, he receives Grace for Grace. Iohn 1.16. So Mal. 4.2. Rom. 8.30. there is Vocation, Justification, Sanctification, and growth in Grace, all linked together. So Luke 1.74, 75. Titus 2.12. Phil, 4.8. So there is a Concatenation of Vices, they are so linkt one in ano∣ther, that as in a chain, the drawing of one link causeth the following of the rest; so the admittance of one notorious Sin, brings with it another, and that a worse, unlesse God stay 〈◊〉〈◊〉 and restrain it: e. g. admit of Covetousnesse, then follow Usury, Bribery, Boasting, Lying, Forswearing, Murder, &c. So true is that, Iames 2.20. He that breaks one Commandement, is guilty of all. He that makes no conscience of breaking one, will, when a temptation comes, make no conscience of breaking any one; so that albeit he do not Actually b••eak them all, yet Habitually and Dispositively, he doth.

Oh then stop Sin betimes, resist the very beginnings of it, kill these Cocka∣trices in the shell, dash these brats of Satan against the stones, fly the very appearance of evill, else you will grow worse and worse, and fall away more and more, till you be ruined; for Sin is like to Water, give it a little passage, and it will eat a way for it self, till it become irresistible. Prov. 17.14. as little Thieves, let in at a Window, unbolt the dores for greater; so small Sins allowed in the Soul, will soon bring greater with them.

Covetous.

This is the second Character of the men of the last times; they shall not only be Self-lovers,* 1.69 but Silver-lovers, and Money-lovers, such as account gain to be godliness. 1 Tim. 6.5. In all their actings be they never so Pi∣ous, they have an eye at gain. One being asked what was the sinewes of War? he answered Money; being asked the same question a second time, he answered Mony; and being asked the third time, he answered still, Money. So if you ask me what is the moving and primary cause that makes so many leap out of a prophane course of life, into a great profession of Religion, without any proportionable measure of humiliation? The answer is ready, Money, Money, Money. 'Tis to get an office, or that they may be rising men; just like the Shechemites, they would be circumcised, why so? For their cattell and their substance will be ours. Gen. 34.22.23.* 1.70 This sin of Covetousnesse, is Self-loves First-born. As all good comes from Love, which diffuseth it self for the benefit of all; so all e∣vill, and especially this of Covetousnesse, comes from Self and Private spiri∣tednesse, which contracts the Spirit, and sordidly makes it all for it self. This Sin is become generall, and so the more dangerous; like a Leprosy it hath overspread the land: as the Lord complained of Israel, so he may of Eng∣land. Jer. 6.13. From the least of them to the greatest, every one is given to Co∣vetousnesse. See what followes. ver. 19.

2. This sin is now commited against very great Light, which aggravates it much. The Ministers of Christ have testified against this sin by Preaching, Printing, Light, and Life, (however we are bespattered by the Libertines of these degenerate times) and yet men desperately break forth into it. The men of Nineveh shall rise in judgement against the men of this generation, for they had but one Ionah to preach unto them, and they repented: but we have had many Ionahs, Ieremies, Daniels, Ezekiels, and yet we abide im∣penitent.

2. They had but one Sermon, and that a short one, yet they repented of their Covetousnesse and cruelty; but we have had many large ones, and yet we continue the same men still. Let such know that if Preaching will not mend them, Judgements will end them. If the old World will not re∣turn at the Preaching of Noah, the flood shall drown them: if Pharaoh will not hearken to Moses voyce, the sea shall swallow him: if Elies sons will not hearken to the voyce of their Fathers, 'tis a Sign God hath a purpose to de∣stroy him.

This Sin of Covetousnesse is a sin that the Scripture testifies against very much; there is scarce any sin that is branded with fouler Titles, and all to make us out of love with it.

1. 'Tis called Idolatry, Ephes. 5.5. Colos. 3.5. which is one of the grea∣test sins, and breaks the marriage knot. God bears with other sins, but this is a God-provoking,* 1.71 and a Land-destroying Sin. When people once chuse new Gods, war and judgement will soon be in the gates, Iudges 5.8. when Idolatry comes in, God goes out. Now the Covetous man is a grosse Ido∣later, for he loves his money above God, he trusts in it, and saith to the wedge of Gold; Thou art my hope. Iob 31.24. He thinks himself more safe with his money in his bagges,* 1.72 then all the Saints who have Gods promises for their Portion, and the losse of his money grieves him more then the loss of Gods favour. Hence Bernard compares Covetousness to a Lady riding in in a Chariot, whose wheeles are four Vices.

• 1. Contempt of God.
• ...

• 2. Inhumanity towards men.
• 3. Forgetfulness of death, when they must part with all.
• 4. Diffidence and distrust in Gods providence and promises.

2. 'Tis called the Root of all evill. 1 Tim. 6.10. nor money, but the inor∣dinate love of money is the Root of Pride, the Root of Theft, Murder, Bri∣bery, Perjury, Usury, Heresy; Apostasy, Oppression, false weights, false wares, &c. in a word, 'tis the Root not only of one or two, but of all evill. Then have at the Root (saith Father Latimer) and have at all; down with that, and down goes all; Preachers should not stand ticking at the bran∣ches, but they must strike at Covetousness, which is the Root. The Cove∣tous man,* 1.73 whose aff••••ctions are inordinately set on money, will not stick at the breach of any one Commandement, for gain. Hence Solomon setting forth the vile practis•• of lewd m••n, Prov. 1.10. to 18. in the nineteenth verse he sets down the Root of all that; Murder, Theft, Villany, &c. So are the wayes of every one that is greedy of gain Hence Habbakuk [2.9.] calls it an evill Cove∣tousness. 'Tis easie to lead it through all the Commandements, for although the Covetous man do not actually break the mall, yet he breaks them habi∣tually and dispositively; there is an inclination and a disposition in him (when a temptation comes) to break them all. Hence David prayes. Psal. 1 19.36. incline my heart unto thy Testimonies, and not to Covetousnesse. Implying, that Covetousnesse drawes a way the heart, not from one or two, but from all Gods Commandements.

• 1, The Covetous man is an Unbeliever, he trusts in his riches, and loves them more then God; if they increase, he sets his heart upon them. Psal. 62.10.
• 2. He's a gross Idolater, Ephes. 5.5. He must worship Caesars Image, and makes a clod of earth his God. Iob 31.24. His Bills are his Bible, his Goods his God, and his Pictures, his Scriptures.
• 3. For gain, he'l swear and forswear, he'l abuse the word and works of God.
• 4. He thinks all time lost which is spent in the Service of God. Hence u∣sually they keep their Feasts, go to Faires, sell their Wares, visit their Friends, and send their servants on needless errands on the Lords day, they can spare no time for the Sabbath before it comes, to prepare themselves for it; Hence it is, that they come weary, drowsy, heavie to those sacred solemnities, and cry out as those cruell, covetou•• Jewes. Amos 8.5. When will the New Moon be gone, that we may sell corne.
• 5. For Money he'l go to Law with his own Father, abuse his Mother, wrong Magistrate, Minister, any one for Money. This makes men cruell and unnaturall to their Relations.
• 6. How many Murders are committed,* 1.74 and all for Money; To get Mony, Iudas will sell Christ himself; and many Popes give themselves, body and soul, to the Devill. How many Covetous, cruell Land-Lords, by oppression, eat and drink the bloud of their Tenants, and their Families. Ier. 22.17. Exek. 22.13. and many by their excessive sorrow for the losse of their money, oft become guilty of their own deaths.
• 7. For Money the Popes Holiness will erect a stew, and tolerate whores, and others cast off all modesty and chastity.
• 8. For Money men will rob,* 1.75 cozen, use false weights, false wares, &c.
• 9. What Lying, Slandering, Back-biting, &c. and all for Money? Ie∣zabell will suborne false witness, to get Naboths Vine-yard.
• 10. He's alwayes coveting his neighbours goods, and this Commande∣ment he breaks above all the rest: for though he cannot get a Kingdome, yet his Covetous heart may desire a Kingdome.

3. Consider 'tis a sinne which the very Heathen, by the dimme light of Nature have contemned and condemned. Bion calls it the Me∣tropolis of all evill.* 1.76 Cicero could say, 'tis a sign of a sordid spirit to love money. Themistocles could say, take up that gold, for I regard it not; Seneca could say, 'tis the property of a Noble mind to contemn those earthly things.

Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, magnus; quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. non terrae filius, non terrenus. Now shall not Faith do that which infi∣delity hath done? shall Nature excell Grace? and shall we come short of those that come short of heaven? There is no sin so unbeseeming a Saint, as this. Hence the Apostle would not have them once name it, with approbation, but only with detestation. Epes. 5.3. 'Tis obser∣ved, that he never read in all the Scripture, of any Saint that was ever bran∣ded for Covetousnesse. We read of their falls into other sins, as Aarons Ido∣latry, Lots Incest, Noahs Drunkennesse, Davids Adultery, &c. but I never remember any Saint in Scripture that fell by this sin. That they have the Root of this sin as well as of other sins, is clear by that Prayer of David, Psal. 119.36. but that any Saint was ever overcome by it, we do not read. Luther said of himself,* 1.77 that of all sins he was most free from this, and in this respect I could wish we were all Lutherans. We should answ••r Temptations to this sin, as Nehemiah answered his Adversaries, when they would have had him flye, Neh. 9.11. Should such a one as I flye? so, shall such a one as I be covetous, that have God for my Father, the Promises for my Heritage, that have interest in Christ, and so by him have interest in all, I that am un∣der such speciall protection, and have such plentifull provision, should I be covetous? Let the Dogges of the World fight for these bones, and scramble for these scraps; let Esau, Laban, Ahab, Achan, Balaam, Iezabel, Iudas, Demas, Simon-Magus, feed upon these huskes: but let the Saints who are cloathed with the Sun, tread the Moon under their feet, Rev. 12.1. they must contemn these Sublunary, Transitory things; counting them all but dung, and dogs-meat, in comparison of Christ, Phil. 3.8, How oft do we read of the Saints bounty and liberality, but never of their rapine, usury, &c. Iob was eyes to the blind, and feet to the lame, he never did eat his mor∣sels alone. Iob 31. David gave his goods to the Saints, and Millions towards the building of the Temple. The Disciples forsook all for Christ, and the Primitive Christians sold their houses and lands for pious uses, and how care∣full was Paul to shun this sin! 1 Thes. 2.5. 1 Cor. 9.12.

4. It besots men, it makes them unteacheable, and untractable; none so dull and uncapable of the things of God, as those that are besotted with the World. These thorny cares choak the good seed of the Word, Luke 8.14. and blind the understanding. Isai 56.11, 12. greedy dogs cannot under∣stand, because their minds run all upon gain. This sin so besotted the Pha∣rises, that they derided even Christ himself,* 1.78 and blew their noses at him in contempt. Luke 16.14. we do not read of any other sinners, that they derided Christ, as these covetous Pharises did. Thus Ezekiels cove∣tous he arers derided him. Ezek. 33.30, 31. So that we may as soon expect a crop of corn on the tops of bar∣ren Mountaines, as a crop of Grace in the hearts of Covetous Cor∣morants.

5. It eates out that love and tendernesse, it destroyes that Society and sweet communion which should be amongst the Sons of men. It turnes men into Hogs, and Christians into Cannibals. It makes men churlish Nabals,

and renders them cruel and unnatural to the wives of their bosomes, to their own children, to Friends, Neighbours, and dearest relations.

6. It creates trouble to men and their houses. Prov. 15.27. He that is gree∣dy of gain, troubles his own house. He fires his own nest, when he thinks to feather it, and troubles all his own houshold with hast and hurry to get gain, he overworks both servants and cattell, he brings Law-suits upon himself, and at last a curse upon his posterity;* 1.79 and so Passively, as well as actively, he is said to trouble his own house: what did Achan and Ahab get by their covetousnesse, but ruine to themselves and their posterity? So Geha∣zi by his covetousnesse brought a Leprosy upon himself, and upon his posterity. 2 Kings 5.26, 27. and King Iehojakim ruined himself by this. Ier. 22.17, 18. by this they provoke God to sell them into the hands of Tyrants and Robbers. Hab. 2.6, 7. and at last it robs them of inward peace, and brings trouble of conscience, which is the trouble of troubles. Isay 57.17. such pierce themselves through with many sorrowes.* 1.80 1 Tim. 6.10. they wound themselves on every side, as if one were stabbed all over from top to toe: in∣somuch that they are seldome free from vexing cares, tormenting fear••, and toyling labours.

7. It makes a man odious to God; however the world may admire such, yet Gods soul abhorres them. Psal. 10.3. he dislikes all sinners, but he ab∣horres these. Hence God is said to pun his fists at such, as we do at those with whom we are angry, Ezek. 22.13, 14. compared with Numb. 24.10. and cryes Woe to them that load themselves with thick clay. [Hab. 2.5, 6.] (i. e.) with these earthly things which burden and oppresse the soule; therefore when God is angry with a man, and would punish him for his other sins, he gives him up to this sin amongst the rest. Rom. 1.29. This made the Apostle so carefull to warn all the Churches of God against it: as the Church of Rome. Rom. 12.8.13. the Church of Corinth. 1.6.9, 10. Gal. 6.6.20. So Eph. 5.3.5. Phil. 3.18, 19. Col. 3.5. and generally all the Churches. 1 Tim. 6.6, 7, 8, 9, 10.17. This made our Saviour not simply forbid this sin; but to use more Arguments a∣gainst it, then against any one sin whatsoever. Mat. 6.24▪ to the end of the chap.

8. It hardens the heart, so that such men seldom Repent. So long as men have any thing to trust in, they will not care for God: when people are grown to be Lords, they will not come near God, nor be ruled by him. Ier. 2.31. therefore the Lord outs his of their creature-confidences, and makes them sensible of their lost and fatherlesse condition, before he shewes them mercy. Hos. 14.3. other sins which are carnal and sensual, are more easily discovered, and conquered; but covetousnesse is a more close, cloaked [1 Thes. 2.5.] spi∣rituall sin; and so is more hardly discerned, and more hardly cured. And this amongst others is one Reason why,* 1.81 for one covetous person which returnes there are twenty prodigals: which brings me to that Question, Whether a Covetous man be worse then a prodigal?

Answ. We must distinguish of prodigals.

1. Some are compounded ones, and have many other foul enormities mixt with them, as Idleness, Whoredom, Drunkenness, &c. and these aggra∣vated by long continuance in them; now there's more hope of a Temperate young Worldling, then of such a compounded Prodigall.

2. There is a single and simple prodigal, one that only spends beyond his estate, and wastes his means excessively, now (caeteris••paribus) there's more hope of such a one, then of a covetous man; and that for these Reason••.

• 1. The prodigal man doth good to many; but the covetous man, is not good to himself.
• 2. He gives (though he gives too much) and so comes nearer to liberality, whose act is giving; & is nearer to blessednes, according to that of our Saviour.

• Acts 20.35. 'tis a more blessed thing to give, then to receive. But the Covetous man will part with nothing willingly.
• 3. The prodigall hurts himself, yet benefits others; but the Covetous mi∣s••r defrauds both himself, and others.
• 4. The prodigall is more tractable, and sooner reclaimed by reason of his poverty, misery, and affliction, his eare is opened, to discipline, and he more ready to hearken to good counsell. Luke 15. But a covetous man, the more he hath,* 1.82 the worse he is; and the older he growes, the harder 'tis to re∣claime him: other sins, age may bereave a man off the acting them; but co∣vetousness increaseth by age. How long may we preach to such before we can stir them; we speak to stones, and call to dead men. Hence our Saviour tells us that a Camel may sooner go through the eye of a needle, then a rich man (because so apt to trust in his riches) can enter into the Kingdom of heaven. Mark 10.24, 25.

9. It unfits a man for any employ∣ment, whether it be

• Magistraticall,
• Ministeriall,
• Martiall, or
• Domestical.

1. He's an unfit man to be a Magistrate, such a one will transgresse for a morsell of bread, any base reward will byas him, and therefore Iethro de∣scribing a right Governour, tells us [* 1.83 Exod. 18.21.] that he must be,

• 1. A man of Courage, a magnanimous man, one that fears not the faces or frownes of any, be they never so many or mighty; else he'l soon be daun∣ted and discouraged. The want of this made fearful and faint-hearted Re∣hoboam to be branded for a child viz. in heart and courage [2 Chron. 13.7.] though he were then above 40. yeares old, as appears 1 Kings 14.21. there∣fore God commands Ioshua [1.7.] to be strong and of good courage, and the like counsell David gives to Solomon, 2 Kings 2.2.
• 2. He must fear God, or else he will fear the face of man, Deut. 1.17. the great fear of God will devour all base inferiour feares. Micajah fear'd not two great Kings sitting on their Thrones in Pompe, because he saw a greater then they, 1 Kings 22, 10.14.19. no man can be truly valourous, but he that is truly Religious; as we see in Ioseph, Nehemiah, Daniel. The feare of God is the Foundation of all Vertue; without it [non sunt verae virtutes, sed Vmbrae] they are meere shadowes.
• 3. He must deal justly and truly, sifting out the truth, that the poor be not opprest.
• * 1.844. He must ••ate covetousnesse. Publick persons must have publick spirits, not seeking themselves, but the common good, else he'l take bribes, which blind the eyes of the wise, so that they cannot discern betwen a good cause & a bad: it makes them partial, & perverts judgement; making men passe sentence on his side, from whom he received the bribe. Hence the Lord so oft condemnes it. Exod. 23.8. Deut. 16.19. & 27.25. 1 Sam. 8.3. Isai 5.23. and 'tis made a note of a wicked man, Psal. 26.9. his right hand is full of bribes. These stop the eares,* 1.85 tye the Tongue, and manacle the hands. No Vice so foul as this in a Magistrate; the bottle and the basket will make him to do any thing. So that if a Iudge should aske me the way to Hell (saith B. Latimer) I would shew him this way. First, Let his heart be poysoned with Cove∣tousnesse. Secondly, Let him then take bribes, and at last pervert judgement: there lacks a fourth thing to make up the Mess, which, so God help me (saith he) if I were Iudge, should be Hangum tuum, a Tyburne Typpet to take

• with him; if it were my Lord chief Iustice of England, or my Lord Chancel∣lour himselfe, to Tyburne with him. As birds are caught with bird-lime, so are men with gifts:* 1.86 and therefore men deale with such as we do by dogs, throw them a crust, that they may not bark or bite. This was one of those sins that helpt to ruine Jerusalem. Ezek. 22.12. Micah 3.11, 12. Isai 1.23, 24. many build them brave houses with their bribe, but God threatens to bring a fire on those houses. Iob 15.34. though bribes may build them, yet bribe-takers cannot protect them, for God hath said it; who is able to performe it,* 1.87 that the Tabernacles of Bribery shall be consumed. This hath made Gods servants carefull to keep them∣selves pure from this sinne. 1 Samuel 12.3. Acts 20.33. and the Lord hath promised Life and Happinesse to such. Psalm 15.5. Prov. 15.27. Isai 33.15.

Quest. Are all gifts unlawfull, and may a man never take a gift?

Answ. We must distinguish of Gifts.

There are six sorts of gifts.* 1.88

• 1. Gifts of Piety, to promote Gods worship.
• 2. Gifts of Charity to the Poor.
• 3. Gifts of friendship to preserve amity.
• 4. Gifts of duty and gratitude from inferiours to superiours, to testify their Obedience, and Thankfullnesse.
• 5. Gifts of bounty and favour from superiours to inferiours, to testify their love to them. Now there is no danger in such gifts, because they increase love, and help to preserve humane society.
• 6. There are Gifts of iniquity,* 1.89 that tend to the destruction of our Bre∣thren, and the perverting of Iustice; and this is that Bribery; and those Gifts which Gods word condemns. It doth not simply condemn the taking of a Reward, but the taking of a Reward against the Innocent, Psal. 15.5. So that 'tis not sinfull by way of Gratitude, either to send a gift, or to receive a gift: but to send a gift, to the end that Justice may be perverted, the eye blinded, and the Innocent condemned; so to send a gift, and so to receive a gift, is both a sin in the one, and the other.

He that would see more against Bribery, let him peruse Mr. Iohn Dow∣nam's 4. Treatises against Swearing, Drunkennesse, Whoredome, and Bribe∣ry. Willet on Exod. 23.8. Doctor Downam on Psal. 15.5.

2. It unfits men for the Ministery. Covetousnesse is odious in any man, more odious in a Magistrate; but most odiou•• in a Minister: who by his life and doctrine ought to witnesse against it. It troubles us to be abused by stran∣gers, but to have our menial servants, and such as are near to us, to pre∣ferre the trash and drosse of the earth before us, that is the highest and hor∣ridst ingratitude: insomuch that a dull Asse reproves Balaam for it, 2 Pet. 2.15, 16. With what face can a man reprove that in another, of which him∣self is guilty? therefore 'tis made one speciall Qualification of a Gospell-Minister, he must not be greedy of filthy lucre. 1 Tim. 3.3. Titus 1.7.11. 1 Pet. 5.2.* 1.90 The man of God must not only go, or run, but Fly from this Vice, 1 Tim. 6.10, 11. for a Mini∣ster to be a Mercenary man, or a Market-man; or by flattery and dawbing, to curry favour, and get riches, this is that filthy lucre, so oft cendem∣ned in Scripture. Such are called greedy insatiable dogges, Isay 56.11. who for a slight reward prophane the Name of God, Ezek. 13.19. Paul knew what a blemish this would be to his calling, and therefore he was alwayes carefull to shunne the very appearance of it. He oft parted with

his right for Peace, & demanded not what was his due,* 1.91 but laboured with his hands (in the Churches infancy and low condition) that he might not be burdensome to any. 1 Cor. 9.6, 7. 1 Thess. ••.5, 6.9. We are soul∣diers, and therefore we must not entangle our selves in these low things. 2 Tim. 2.4. Caution, yet let no man accuse us of Covetousnesse, for demanding those dues, which by the Law of God, and the Lawes of the Land, are due unto us. The labourer is wor∣thy of his hire, saith Christ, Matth. 10.10. this Paul proves by many Ar∣guments 1 Cor. 9.7, 8, 9. 1 Tim. 5.17, 18. Many would have us Preach for nothing; when souldiers will fight for nothing, and Trades-men work for nothing, we will Preach for nothing. In the mean time let them know, that 'tis one thing to preach for money, and another thing to take money for preaching. Though we receive pay for our paines, and may justly de∣mand it for our great labour, yet we do not make that our end. The conver∣sion of soules, and not money, is the ultimate end of all our labours. but I have spoken fully to this point in another Treatise which is now Printed.* 1.92

3. He cannot be a good souldier, that minds money more then the cause of God; such a one will betray his trust, or plunder, and use violence: This S. Iohn foresaw, and therefore commands souldiers to do violence to no man, but to be content with their allowance. Luke 3.14. It's an ill Trade to go up and down killing men for eight pence a day; such fight with an ill conscience,* 1.93 and so will fly in a time of triall. As the man must be good, and the cause good, so his end must be good, else he marres all.

4. He's unfit to govern a family, he'l make slaves and drudges of his chil∣dren and servants.* 1.94 Better be some mens beasts, then their servants, for those rest on the Sabbath, while these are drudging for their covetous Masters. These men either cannot pray with their Families, or else the cares of the World will not suffer them; they savour nothing but Earth: they are meer Earth, Earth, Earth. Ier. 22.29. They are Earth by Creation, Earth in their Conversation, and return to Earth in their dissolution. They have earthen bodies, and earthen minds too, and so are meer Earth, and have their names written in the Earth, which shall be their Hell, as some con∣ceive. Ier. 17.13.

[He that would see more Disswasives from this sin, let him peruse Mr. Boltons Directions for walking with God▪ p. 289.288. &c. where you shall find 12. excellent considerations against it, and Mr. Palmers Me∣morials. p. 10.3. &c.]

Observ. We are free from this sin (say most men) though most men are guilty of it, yet few will acknowledge it. 'Tis a secret, subtle sin, that hides it self under the Cloak of good husbandry, frugality and thrift. 1 Thess. 2.5. I shall therefore give you some signes and characters of a covetous man. This sin may be discerned.

* 1.95By our

• Thoughts,
• Words, and
• Works.

1. Try your selves by your Thoughts, this is the best way to know what you are, for as a man thinketh, so is he, Prov. 23.7. By these the Lord tries us, Psal. 139.23. 2 Sam. 16.7. Iob 42.2. and therefore by them we should try our selves; they are the peculiar acts of Gods eye, and greatest in his esteem; 'tis not so much our words and works, as the bent of our hearts and

spirits which he ponders. Prov. 16.2. and if he find them irregular, it displea∣seth him, Gen. 6.6. Prov. 6.18. Isai 65.2, 3, 5. Zach. 8.17. Ier. 4.14. Rom. 2.2.21. not only the works, but also the Thoughts of the wicked are an abo∣mination to the Lord. Prov, 15.26. and though Thoughts are free in re∣spect of the Courts of men, yet they are not free from the All-seeing eye of God, Isai 66.18. I know their thoughts.

2. They are not free from Gods word, it takes hold of them, Heb. 4.12. Exod. 20.17.

3. They are not free from his revenging hand. Ier. 6.19. Rom. 2.21. Revel. 2.23.

2. We should try our selves by the thoughts and devices of our hearts, be∣cause they are the more immediate issues of our hearts, and cannot so easily deceive us as words and works may. A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off, as he may by go∣ing to the Fountain head: so we cannot judge so well of our selves, by our actions, which are as streams, as we can by our Thoughts, for there are ma∣ny Occurrences between the Act and the thought. These are the Master-wheeles, and first movers in the soul, and from them issue either life or death. Prov. 4.23. Isai 59, 7. Mat. 15.19. if a man be Malicious, Murderous, Covetous, &c. first, his thoughts are so, and thence come evill acts. These are the Root, and those the Fruit, these the Mother, and those her Daughters. In the time of the Law, the Lord required the first-fruits, and the first-born. Exod. 22.39. he calls not now for the first-born of our flocks, or bodies, but of our soules: these must be kept more especially for him.

3. They are the Universal Acts of the heart, which discovers it self most clearly by them.

4. They are the swiftest acts of the heart, nothing swifter then thoughts, we can think of a thousand things in a little space.

5. They are the consciencious things of the heart, Rom. 2.5. their thoughts accusing, or excusing them.

6. They are the freest acts of the heart, we do not alwayes as we think, or speak; but thoughts are free, we think as we please. When Peter denied his Master, if we look to his words, you would judge him an Apostate; but if a man could have seen into his heart, there he should have found. Rabboni, My Lord, at least,

7. They are the continual issues of the soul, and so we may the better judge of our selves by them. There is no judging of a Niggard by one great Feast which he keeps, but by his constant fare: So observe, what thy heart doth constantly and habitually run upon, what do'st plod most upon? as the li∣beral man deviseth liberal things, and by them is establisht; so the covetous man deviseth covetous things, and by them is ruined. Isay 32.7, 8. their end is destruction who mind, viz. inordinately, habitually, and excessively earthly things. When men can forget God, dayes without number, and he is seldome in their thoughts, but their minds run altogether on their Oxen, Farmes, Wives, Money; when their desires be greedy after those things, and their joy excessive in the enjoyment of them, and their sorrow excessive in parting with them; these are palpable evidences of a heart that Trades, and is exercised in Covetousnesse. 2 Pet. 2.14.

[Concerning Thoughts, see Doctor Goodwin, Vanity of Thoughts, Doctor Burges his Serm. on Ier. 4.14. Fenner on Philip. 3.19. Fol. p. 43. P. 1. and on Isay 55.7. Fol. p. 139. Mr. Angiers's Treatise. Doctor Preston on Rom. 2.18. Serm. 3. p. 69., 70. Hooker, Soules Preparation. p. 64, Church his Treasure, p. 353. Mr. William Burton, Anal. of Belial. Serm. 7.]

By thy Words. Out of the abundance of the heart doth the mouth speak. Matth. 12.34. What is in the Ware-house will appear in the shop, what is in the heart, the Tongue tells you. As is the man, such is his language; as we know what Country-man a man is by his language,* 1.96 a French-man speaks French, &c. So we may guesse at men by their language; a good man hath good language, he speaks the language of Canaan; an evill man speaks the language of the World, Isai 32.6. discourse with him of that, and he is in his Element; he can talk all day of it, and not be weary: but talk to him of spi∣ritual things, and he is tanquam piscis in arido, out of his Element, he hath no∣thing to say. It's a sure sign men are of the World, when they speak onely of the World, 1 Iohn 4.5. when the summe of their talk is, Who will shew us any good. Psal. 4.6. (i. e.) who will shew us how we may get goods and riches, as they said to Peter, thou art a Galilean, thy speech bewrayeth thee; so these are Worldlings, their very speech betrayes them.

3. By thy Works, and walking towards

• Thy Selfe,
• Thy Family,
• Thy Neighbours.

1. When a man lives besides his Estate, and can scarce allow himselfe Meat, Drink, Apparel, Rest, or things convenient: this argues a covetous spirit, for he that is cruell to himself, to whom will he be good? Solomon esteemed it a great evill for a man to have riches,* 1.97 and no heart to use them. Eccles. 6.1, 2. like an Asse which carrieth gold for others, when it self feeds on thistles. This man is alwayes poor, and wants as well that which he hath, as that which he hath not. Like Tantalus, who sate up to the chin in water,* 1.98 yet died for thirst. Poor men want many things, but the covetous all things. These are men sometimes of good Wills, but bad Deeds; they are so farre from being like Dorcas, who made coats for the poor whilst she li∣ved, [Acts 9.36, 37.] that they can scarce endure to make any for themselves.

2. By his walking towards his Family. He's base to his wife, and base to his children, they are bred like so many ignorant wild colts. They are like to be golden calves, and that's all. He's base to his servants, he ove-worketh and over-watcheth them. He never catechiseth, or instructeth them, he ne∣ver prayeth with them, or for them. He's cumbred about many things, and can spare no time for the service of God, either in his Closet, or Family.

3. Towards his Tenants and such as are under him, how cruell is he? he wracks them, he squeezeth them, he sucks them, till he hath got all the bloud out of their bodies, and money out of their purses. They grind the faces of the poor, as the Milner doth his corne, so long as there's any meal to be had out of them. Isai 3.15. yea so exceeding cruell are they, that they do not onely fleece, but flay them; Micah 3.2, 3. They pluck off their skinne from off them, and their flesh from off their bones, and break their bones, and chop them for the pot, and seeth them again in the Caldron. Ob∣serve the Method of these cruell Canibals, barbarous butchers, and cur∣sed Cookes.

• 1. They flay off the skin.
• * 1.992. They eat the flesh.
• 3. Like dogs they fall to gnawing the bones. They break the bones, they'l get somewhat out of the bare bones; they suck them, they beat them, they heat them again; to fetch out marrow; and at last boyle them again, to get out

• the utmost drop of fatnesse. How do the Prophets thunder out Woes against unmercifull oppressors. Isai 5: 8. Amos 1.3. & 2.6, 7. Habbak. 2.11, 12. Mal. 3.5.

Yea,* 1.100 the wiser sort of Heathens have abhorred such cruelty. Philip, King of Macedon, being counselled to increase his Revenew, wisely answered. I like not that Gardiner which pulls up his herbs by the roots. The like answer gave Tiberius Caesar to one that advised him to augment his Treasure. The Wool (said he) is sufficient, I will not have the Pelt too: For if the Wool be shorne, it will grow again, but if the skinne be pulled off, then fare∣well all.

2. When men are hard-harted to the poor. They have money for Pride, and money for their Lusts; but for the poor servants of Christ, they have nothing: like Churlish Nabal that hath abundance for himself, but no∣thing for a pious David, 1 Sam. 25.10, 11, 36.

3. It argues Covetousnesse, when men are over-reaching and un∣righteous in their dealing; when they have false Weights, and false Wares; when they work upon the ignorance and necessities of people.

4. When men murmur at just Taxes, justly assest; every penny of pay goes to their hearts, and comes like drops of blood from them. How many excuses do they invent? they be poor, in debt, have great Families, &c. for Pleasure, Pride, Purchases, they have Pounds: but to preserve Peace, and the Gospel of Peace, they have not Pence.

1. Let such know that there are Dues belonging to Caesar which must be freely and cheerfully paid:* 1.101 Matth. 22.21. Luke 20.25. Give unto Caesar (saith Christ) what is Caesars due, give it as willingly, as if it were a free gift; so saith Paul, Rom. 13.7. render to all their Dues, Tribute to whom Tribute is due. Hence Christ, though he might have pleaded Freedom (as being of the blood) yet for Peace-sake,* 1.102 and to avoid Scandall, he paid Tribute. Mat. 17.29. They have right to their Tributes both by the Law of God, by the Law of the Land, and by the Law of Nature. We enjoy great blessings un∣der them, both Temporall and Spirituall; we sit queitly under our owne Vines: no Plundering, Fireing, Crying, nor Killing in our streets. Now to preserve all these, there is a Necessity of Taxes, which are the sinews of a State, and without which no State can be long, kept in Peace. Nor can the Church, Common-wealth, Armies, Navies, Counsellors, Schooles, Uni∣versities, Hospitalls, &c. be maintained without Taxes, and therefore there is a great deale of Equity, and Necessity in their payment.

2. You that groan before you are sick,* 1.103 and murmur without a cause, must know, that your Blessings are far greater then your Burdens. We en∣joy Houses, Lands, Wives, Lives, Children, Peace; and above all, the Gos∣pel of Peace; the Token of Gods speciall presence amongst us, for this mer∣cy alone: many of our fore-fathers would have given twenty times our Ta∣xes, and have thought it nothing: if one should give us a 1000 l. per annum, provided we would pay a Pepper-corn every yeare, to testify our Thank∣fulnesse, we would count him unworthy of so great a gift, who should deny so small a favour,

3. Suppose superiours should lay unjust Taxes on us, yet must we patiently undergoe them; remembring that 'tis the sins of a people which give strength to Tyrants. Things that cannot be remedied, must patiently be borne. When the Lord told Israel what their King would do to them, all that they must do, was to cry unto the Lord, and acknowledge their sin, 1 Sam. 8.11, &c, not that God approved of such doing, but shewing them what the might of a King would draw him to do.

4. Especially when Taxes are imposed on the Subject by Authority of

Parliament, the best and highest Court in the Land; they should cheerfully be paid. This is the fundamental and most proper Government in the Land. 'Tis indeed the glorious priviledge of our Nation,* 1.104 above all other Nations. 'Tis that Government which the Lord hath wonderfully owned in all their set battles, and miraculously preserved in despight of all opposition. 'Tis observed by a great Master of the Law (Sir Edw. Cook) that no Prince ever prospered,* 1.105 that did oppose Parliaments, and those that have been ruled by Parliaments, have flourished wonderfully; as King Henry the Eighth, King Edward the Sixth, and Queen Elizabeth. Tacitus observes that the Romans vanquisht the ancient Brittains for want of Parliaments.

Object. Parliaments have done very little good, Errors and Disorders, still abound, &c.

Answ. Omne invalidum naturâ querulum. Weak men are full of com∣plaints; when men faint in time of triall, it argues their strength is but small.

1. Know, Parliaments have done much, very much, considering the Mountaines of opposition which they have met with,

2. Had not my sins, and thy sins hindred them, they had done more. We oft murmur at Moses and Aaron, when 'tis our own Rebellion that keeps us in the wildernesse.

3. The Parliament never approved of those Errors and Disorders, which are now so rise amongst us. For

• 1. They did expressly Covenant against them.
• 2. They have publisht Ordinances and Acts in Print against them.
• 3. We hope this present Parliament will take further Order for the sup∣pressing of them.

I have been the larger on this point that I may take off that scandal which the wicked (in all ages) have cast on the people of God.* 1.106 viz. That they are enemies to Caesar, Factious, Seditious, Turbulent, &c. Thus Haman accu∣sed the Jewes for Breakers of the Kings Lawes. Hest. 3.8. Paul is coun∣ted a pestilent fellow, and a troubler of the State, Acts 17.18. & 12.26. & 24.5. and Christ himself was counted no friend to Caesar. But this I dare boldly affirm, That Superiours have no better Subjects in the Land, then such as fear the God of heaven. These obey for conscience sake, when others obey onely for Self, and out of Fear. These will sacrifice their Lives and Estates, in just and Honourable wayes, for their Governours; when those that serve them for their own Ends, will leave them, & forsake them. These pray, Pay, and Preach for Caesar, carefully obeying his just commands: whilest the wicked are Cursing, Swearing, Drinking, Murmuring at Taxes, and Transgressing their Lawes. The honour of Religion should be dear to us, and we should walk so wisely, that we should give no just cause of offence to any. Colos. 4.5. 1 Pet. 2.12. much less to our Superiours but by our wise, in∣offensive walking, we should labour to win their hearts to a love of the truth. As a wise and vertuous wife may be a means to win her husband, 1 Cor. 7.16. So holy, humble, wise-walking Christians, may be a means to convert, or at least to convince such as are a verse to the Truth. So did the Constancy, Courage, Patience, and Piety of the Primitive Christians.

2. We shall encourage the Lord to continue the Blessing of Government amongst us. 'Tis a great Government amongst us. Take it away, and you open the Floud-gates to all Licentiousness and Villany; men would be like Ishmael, wild men, every mans hand would be against his Brother. Gen.

26.12. when there was no King in Israel, every man did what seemed good in his own eyes, Iudg. ult. ult. Without Government, one man would be but bread for another, as in the Sea, the greater fi••h devoure the lesser. Hab. 1.14, 15.* 1.107 Take away Government, and what Rapes, Rapines, Tumults, and Disorders, would there be? every mans lust would be a Law. Better have Tyranny then Anarchy, a Tyrant then no Government. Better live in a State where nothing is lawfull, then where all things are lawfvll to be done. 'Tis a very bad Government indeed, that is worse then none at all, where there is Magistracy, some may be opprest and wronged; but none can be righted, where there's none. Better poor people should sit under a scratching bram∣ble, then have no hedge at all to shelter them from the stormes of popular fury. Seeing then that the Magistrate is the Minister of God for our good, both Temporall and Spirituall.* 1.108 Rom. 13.4. Seeing he is a meanes under God to preserve our blessings to us, and to increase them in our hands by a Peaceable enjoyment of them: there is all the reason in the world that we should freely and fully contribute to his necessities in the promoting of such just and pious designes. And they deserve to be branded for sordid Earth∣wormes (unworthy to enjoy any Priviledges in a Nation) that shall mur∣mur or repine at such just Assessements as tend to the preservation of the land both in its Being, and Well-being. I have insisted the longer on this Point, that the world may see, Religion is no enemy is to Caesar.

I come now to remove those more especiall Pretences,* 1.109 and Fig-leaves, under which the Covetous would hide themselves.

1. Obj. 'Tis but a small sin (say some) 'tis Frugality, Thrift, Good-hus∣bandry, &c.

Answ. Is Idolatry, and spirituall Adultery a small sin? Is the root of all evill, and the breach of all the Commandements, a small matter? is it a matter of nothing that brought the Leprosy on Gehazi, and his posterity, stoned Achan, and brought Iudas to the haltar?

2. Know that the Devil puts the finest names upon the fowlest Vices. He∣resy is New-light,* 1.110 Sottishnesse is Sanctity, Pride decency, Drunkennesse good-fellowship, and Covetousnesse good-husbandry; though it brings men to beggery. Prov. 11.24. there is that withholds more then is meet, and it tends to poverty.

2. Object. I do but make the best of mine owne, and that is no sin.

Answ. 'Tis true, in just and honest wayes, we may make the best of our own, but if you go about by Usury, Oppression, &c. to raise your self and yours, then you make the worst of your own. Hereby you get care to your selves, envie from your neighbours, become a prey to theeves, bring perill to your persons, curses on your children, Law for your Heires, and damnation to your Soules.

3. Object. We have a great charge of children, and many to provide for, now Parents are commanded to lay up for their children, and he that provides not for his own, is worse then an Infidell. 2 Thes. 4.12.

Answ. Some have no charge,* 1.111 but themselves, yet they drudge, and are never satisfied. Solomon tells us there is one alone, and not a second, yet there is no end of his labours. Eccles. 4.8.

2. Suppose thou hast children, yet how dost thou know what thine heire may be? he may be a spend-thrift, and wast that in a short time, which thou hast toyled for all thy dayes. Eccles. 2.18.19.

3. Though Parents may & must provide for their own, yet it must be in a mo∣derate, prudential manner, not with a carking, vexing, distrustful care; pious e∣ducation, is the best Portion; that can never be lost. Piety hath the promise, & the promise virtually is every thing, this is the riches which God commands Parents

to provide for their children, Psal. 75.5, 6, 7. Deut. 6.6, 7. to teach them Gods Statutes,* 1.112 and bring them up in his feare. Ephes. 6.4. We may love our children, but it must be In, and For the Lord; we may not to raise them, ruine our selves, nor to make them rich, make our selves poore; nor to get Temporalls for them loose Eternalls for our selves.

4. Suppose you do get riches for your children, yet how knowest thou whether ever thy children shall enjoy them? for as riches are uncertain in getting, and uncertain in keeping, so when we dye, 'tis uncertain to whom we shall leave them. Thine enemies may be thine heires, for ought thou knowest; many rich men of late have found it so, in many parts of the Land. Many times the riches of the wicked i•• laid up for the just, whom they most hated Prov. 13.22. as Nabals was for David, Hamans for Mordecai, and the Ca∣naanites for the Israelites. Hence Christ makes it the note of a ••oole, so to mind Temporalls,* 1.113 as to lose Eternalls. Luke 12.16, &c. That rich fool, like a secure Ep••cure, sings a requiem to his soule, and promiseth himself many years, when he was not sure of one day. But what saith God to this co∣vetous Caitiff with his new Barns, when he might have laid up his corn more safely in the poors bellies? v. 20.

First he's called a fool for his paines. The World accounts such wise men, but in Gods Dictionary their name is Fool, and their folly appeares, in that they never think on the shortness of their lives,* 1.114 the uncertainty of riches, and the great account which they must give for them.

2. God comes sudenly and unnexpectedly upon him. This night shall thy soule be taken from thee. Thou dreamest of many yeares, be∣hold in this night of thy ignorance, and darkness, in this night of thy security and negligence, whilest thou art glorying in thy riches, Bags, and Barnes, comes a Feaver, Plague, Sword, &c. and sweepes thee and thine away.

3. The devill fetcheth his soul against his will; a rich worldling is loth to dye; a good man patiently and quietly commits his soul to God, 1 Pet. 4.19. but a wicked mans soul is required of him. This night they, viz. the Devills, whom thou hast served, and obeyed, shall require thy soule: for as the good Angels do carry the souls of the godly into Abrahams bosome, so the evill Angels carry the souls of wicked men into hell. Lastly, his folly appears in heaping up riches when he knew not who should gather them. Then whose shall these things be, which thou hast provided? q. d. thou labourest and toylest for thou knowest not who,* 1.115 whether for a Friend, or Foe, a Kinsman or a Sranger, a Wise man, or a Fool, a tem∣perate man or a waster; if thy Friends have them, they may do them good, and they may do them hurt; they may help, and they may hinder them; they may be blessings, and they be curses to them. How many have been undone by the estates that have been left them, and had been happy, if they had not been so happy; they might have been rich in Grace,* 1.116 if they had not been so rich in goods.

4. Obj. We are Religious, and therefore not Covetous.

Answ. It doth not follow, for a man may practise all the duties of Religi∣on, and yet be a covetous wretch, as we see in Iudas, and the Scribes and Pharisees, who fasted, made long prayers, gave alms, & yet Christ taxeth them for covetousness. Mat. 23.14 So Ezekiels Hearers. Ezek. 33.31, 32. cove∣tousness is a secret sin, and cleaves close to the natures of the best. Hence Christ

warnes his own Disciples to beware of it, Luke 12.15. & 21.34. Yea the more pious any man is, the more the Devill will tempt him to this sin. This made St. Iohn write to those that were strong in grace, and fathers in Christs Schoole, to take heed of loving the world. 1 Ioh 2.15.

5. Obj. Men praise me, and therefore I am not so bad as you would make me.

Answ. Yet God abhorres them, Psal. 10.3. and though all thy fellow-prisoners praise thee, yet if the Judge condemn thee, thou art undone: for 'tis not he whom men commend, that is commendable, but he whom the Lord commends. Rom. 2.29.

[He that would see any more,* 1.117 let him peruse M. Capel on Tentat. Part. 3. Sect. 8. p. 329. Edit. ult.]

Quest. But what Meanes must I use to overcome this sin?

Answ. You must first remove the Causes (as Physicians use to do) and then the effect w••ll cease. Now the the first cause of covetousnesse is Diffi∣dence and Distrust of Gods providence, and promises. This unbelief is the very Root of all those Vexing, Inordinate, Tormenting cares, which possesse mens hearts. They question whether God will provide for them, and there∣fore they are so excessively carefull to provide for themselves. The weak∣nesse of the Disciples faith strengthened their fear about food and rai∣ment, Matth. 6.30. The Lord foreseeing this, hath for our support pro∣mised, that he will never leave us,* 1.118 nor forsake us. Heb. 13.5. there are five Negatives in the Text, to assure us of the truth of it. q. d. I will not, no, I will not; I will in no wise leave thee, nor forsake thee. He that provides for Sparrowes, and feeds the Ravens, will not faile his peo∣ple; man is a poor weak creature, and cannot live without some prop; and if he trust not in God, he will trust in uncertain riches. Prov. 18.11. For this the Lord who is a jealous God, and cannot endure a Corrivall; crosseth and curseth him, and sets an Ecce of detestation upon him. Psal. 52.7. Lo, this is the man that made not God his strength, but trusted in his riches. Let us therefore act and strengthen our faith,* 1.119 for it fears no Famine, Dangers, or Difficulties. Get assurance of heavenly things, that will enoble your minds, and make you to contemne earthly things. If you be risen with Christ, and have set your affections on things above, they will dye to things below. Colos. 3.1, 2. He that is filled with sweet meats, cannot away with courser fare.

2. Discontent with mens present condition, man is a poor froward, way∣ward, perverse, d••scontented piece. God hath much adoe with u••.* 1.120 I•• Israel be in Egypt, he then longs to be in Canaan; let God bring them into Canaan, and then they long to be in Egypt again. Our present Callings, dwellings, Wives, please us not. The Servant would be a Master, the Maid a Mistris, the old man young, the single man mar∣ried, and the married man would fein be single again.

1. Consider that this discontent with thy present condition is a dange∣rous Temptation, It makes men unthankfull to God for present enjoyments, and to undervalue the blessings they have.

2. Discontent makes men like to the Devill himself, who is a proud discontented spirit, Iude 6. as contentation make us like to God, and partakers of the divine nature; so Discontent makes men like to

Satan. A gracious man is a Self-sufficient man; he rests contented with his little. Suppose all the creatures in the world should be destroyed, yet God would be El-shaddai, all-sufficient still, laying all happinesse in himselfe: So if God should take away all creature-comforts from a gracious soul, yet so long as he hath God for his portion, he hath all; and is as joyfull, as if he abounded with all creature-comforts. Hab. 3.17. Psal. 16.5, 6, 7.

* 1.1213. Discontent brings ruine, Ahab was not content with a Kingdome, but he must have Naboths Vine-yard too, and that ruined him. 1 Kings 21. This cast the Angels from Heaven, Adam out of Paradise; he would be like God, and made himself lower then man. Psalm 49. ult. Let the scratching bramble, and tearing 〈◊〉〈◊〉, aspire after Ru••e, and to be a King: but let the Vines of Gods planting content themselves with the wine, and sweetnesse which God hath given them. Iudg. 9.14, 15. when Israel was not content with Manna, but they must have flesh, they had it with a curse to boot. Numb. 11.31.33. Impatience may wrest a deliverance from God, but we had bet∣ter be without it. Such Preservations oft-tim••s are but Reservations to some greater judgement. This ruines men in Temporals: as a rolling stone ga∣thers no mosse, so a running, discontented head gathers no riches. 'Tis not those which are rich in an orderly way, but those that will be rich before their time, and that by unjust practises; such bring themselves into a snare, and do so drown themselves in perdition,* 1.122 that they seldome or never rise againe. 1 Tim. 6.9. So did Balaam, Iude 11. and Achan, Ahab, Iudas. This ruines men in Spirituals. It robs the soul of that Peace and Joy, which it should find in God, it distempers the spirit, and makes it unfit for holy duties. It lays men open to many sad Temptations. What makes so many Witches? Discontent. What makes so many run to Withes? Discontent. What makes so many murder themselves? Discontent. This lets the Devill into mens hearts. Ephes. 4.27. He loves to fish in troubled waters, and care∣fully observes all excesses in us, whether of sorrow, or joy; and acts ac∣cordingly.

Here some object. If I had but such Gifts and Graces, as others have. I could be content, but it troubles me, that I come so short of many others.

Answ. You must know that God hath ordained some men for more emi∣nent places, and these he adornes with more eminent Gifts and Graces. Others are for lower service, and these he gifts accordingly. Some are to be Eyes, some Hands, some Feet, some little Toes in the body, yet all usefull and beautifull in their places. It's a great dignity to be the least member of Christs mysticall body.

2. Though thou be inferiour in some things, yet thou mayest excell in others. Another, it may be, may have more knowledge; yet thou mayest practice more. Another may have more Learning; but thou more Humi∣lity. Aaron excelled in eloquence, and freedome of speech; but Moses excel∣led in Wisdome, Solidity, and Meeknesse. God in his Wisdom hath so ordered it; that no man hath all things; but some excell in one thing, and some in another, that we might all be usefull in our way, and helpfull each to other.

Quest. But suppose the Lord should call me to a higher place, must I still con∣tent my self with my low condition?

Answ. As when the Lord calls us to a lower condition, to forsake all, as he did Abraham, to leave a certainty, for an uncertainty. Gen. 12.1. Acts 7.5. We must cheerfully obey. So when he calls us to Riches and Honour, as he did Ioseph, David, Hester, Daniel; We may and must with Thank∣fulnesse

accept it: or if the Lord by our industry, or by the death of Parents and Friends, shall enrich us, we may accept of them, and must improve them to the honour of that God, that gave them. As we have better wages, so we must do do more work.* 1.123 As he hath exalted us, so we must exalt him. Like Iehosaphat, when God gave him riches in abundance, his heart was lifted up in the wayes of the Lord, 2 Chron. 17.5, 6. Such are not slaves to their Riches; they do possess it, but it possesseth not them.

Quest. But how shall I know when I am called to an higher place?

Answ. When the Lord gives Gifts and Qualifications sutable to the work which he calls us to; for God calls none to any imployment, but he gives them gifts, in some competent measure, answerable thereunto.

2. When we come not to our Places by Bribery, Simony, or any indirect meanes. When we make not money our end, but the glory of God; for many pretend a Call from God, when it's 100 l. or 200 l. per annum that calls them. This is Mammons call and not Gods, and such prosper accordingly; they have no comfort nor success in what they do. But when a man shall see (upon the improvement of his gift) a cleare hand of providence, leading him from a lower to a higher place, wherein he may bring more glory to God; and he can make it appear to others, that this is his primary end: then goe and prosper, and the Lord be with thee.

3. Carnal security, with hopes of long life, and thoughts that they shall live here for ever, Luke 12.17, 18. this made that rich churle so eager after the World. Such may do well to remember, that we are but strangers and pilgrims here. That our life is short and uncertain, like a Tale that is soon told. Psal. 90.9. a span that is soon measured, Psal. 39.5. like a shadow that soon passeth away,* 1.124 Iob 8.9. like a vapour that soon vanisheth. Iames 4.14. Like a flower that soon fades. Isai 40.7. Iames 1.10, 11. Like the grasse that soon withers. 1 Pet. 1.24. Like a Post that hasts away. Iob 9.25. Like a Weavers shuttle, that flyes swiftly. Iob 7.6. Like a race that is soon run, Like a thought which quickly comes, and quickly goes. Psal. 9.9. Like a dream which quickly vanisheth. Psal. 90.5. Like a blast of wind which returns no more, Iob 7.7. Psal. 78.39. though a man should live a thousand yeares; yet in Gods sight, and compared with eternity, it is but as a watch of the night, which lasteth but three houres

Besides, Physicians observe that, within us, we are obnoxious to three hun∣dred diseases; besides many new ones which have not been heard of till of late; yea, how many have been killed by immoderate passions? as excessive Joy, Sorrow, Fear, Envie, &c.

2. Without us, there is the Sword, Plague, Famine, Fire, Water, Beasts, and wicked Men, who are worse then Beasts. Death is in our Cap, in our Pot, in our Meat, Drink, Gloves, Apparell: a Haire, a Flye, a Raisin stone, a Tile from an House, may soon end us; So vain a thing is man. Psalm 39.11.

This, seriously considered, is a notable means to mortify our affections to the World. Remember that all these creature-comforts, have aut fi∣nem suum, aut finem tuum, either thou must from them, or they from thee; how soon thou knowest not. 1 Tim. 6.7. 'twill be our wisdom therefore to wean our hearts betimes from these low enjoyments; that so when our last weaning by death shall come, it may not be better to us.

4. False Notions, and delusive conceits about riches. This indeed is the prime Cause of Covetousnesse. Most men are blinded, they judge Riches to be that which makes a man and his Posterity happy. Hence it is, that they place their Comfort, Joy, Contentment, in these Perishing, low things.

They call them Goods, as if they were the only good Wealth,* 1.125 as if it were well for all such. Profit, Gain, Treasure, Substance; as if there were an All-sufficiency in them.* 1.126 They look upon a man as undone without them, but he that hath them, they look upon him as made, such a man hath a house and land gi∣ven him, he's made; when the man oft-times is marr'd: and by them is made more Idle, Proud, Luxurious, Covetous, and cru∣ell, &c.

As a remedy against this Soul-destroying Malady, Be sure to get your judgements rightly informed, that you may conceive aright of these Tem∣poral things. Regard not what the World calls them, for those things which are highly esteemed in the sight of men, oft times are an abomination in the sight of God, they call Darknesse Light, and Evill Good.

But observe what the word of God (which is truth it self. Dan. 10.21.) calls them, and accordingly judge of them. Now the Scripture calls these earthly things, which the World idolizeth, and so dotes upon.

1. Vanity; not only Vain, but Vanity it self in the Abstract.* 1.127 Not only Vanity, but Vanity of Vanites, (i. e.) Vanissima Vanitas, exceeding Vain. And not only so, but they are Vexation of Spirit too; there's Vexation in getting them, Vexation and Care in keeping them, and Vexation in parting with them. But who tells you all this? Why Solomon, the wisest of men, who had expe∣rience of all creature-comforts, after much triall of them all, concludes. Va∣nity of Vanities, all is Vanity. Eccles. 1.2.

* 1.128[See Mr. Cottons Commentary on Ecclesiastes. Downams Warfar. lib. 2. cap. 8, 9, 10. p. 466, 467, &c. Doctor Reynolds, Vanity of the Creature. Mr. Hen∣ry Smiths Sermon on Ecclesiast. 1, 2. Sibbs Cordialls. Serm. 18. on 1 Sam. 19.3, 4. Edit. 1. Papillon on the Passions. cap. 3.]

2. Riches are called Snares. 1 Tim. 6.9. though in themselves they are good, and the blessings of God, yet accidentally, by reason of mans corrup∣tion, they become dangerous Snares to many, and the occasion of thei•• ru∣ine; as we see in Pharaoh, Ieroboam, Rehoboam, Nebuchanezzar, Darius, Na∣bal, Iesurum, Deut. 32.15. Herod, Dives,* 1.129 how Proud, Luxurious, Unmerci∣full. Luke 16. The poor men were bad in Ieremies time, but the rich were far worse. Ier. 5.4, 5. and usually when we have most of the Creature, God hath least of us. Iob 21.7. to 17. Ier. 2.31. Hos. 4.7. & 13.6. Psal. 73.6, 7, 8. as they were increased, viz. in number, riches, and all manner of blessings, so they sinned against God:* 1.130 and according to their Pastures they were filled, and their heart was exalted; not in duty and thankfulnesse, but in Pride and forgetfulnesse, How many, whilest poor and low, were active, and zea∣lous men; but the higher they have been promoted (like a Pope which I have read of) the worse they have been, when the Church was most perse∣cuted, it flourisht most. Plures efficimur, quoties metimur, said Tertullian. And

when Constantine bestowed great preferments on the Church, a Voyce was heard in the Ayer saying. Hodie venenum fun ditur in Ecclesiam. Now is the Church poysoned. Riot and Pride usually attend Riches. Hence that Ca∣veat. 2 Tim. 6.17. Charge them that are rich, that they be not high-minded; im∣plying, that rich men are apt to be so. Riches to a wicked man are like a sword in a mad mans hand, with which he doth much mischiefe. He's the more able to oppresse, and Tyrannize over his brethren, Psal. 52.2.7. Bulls and Beares, when they are fat and full, grow fierce and man-kin. Since therefore riches are such dangerous snares, we should rather fear them, then desire them; considering how many great men, yea and good men have fallen by them.

3. Riches are called Thornes.

• 1. As those choak the seed that's sowen, they overtop it, and drop upon it. So the inordinate cares of the World choak the good seed of the Word, that it cannot prosper in our soules. Mat. 13.22. Luke. 8.14.
• 2. Thornes are noysome, unprofitable things; so are riches, if they be not rightly used.
• 3. Thornes, if they be carelesly handled, scratch and wound us, a man had need to be fenced with iron, and well harnassed, that goes amongst them. 2 Sam. 23.6, 7. So riches, if they be not wisely managed, pierce us with many sorrowes. 1 Tim. 6.9, 10.
• 4. Thornes are perplexed and folded one within another: so are the cares of this World so linkt together, that one drawes on another.
• 5. They are catching any thing that comes near them, Abrahams Ram was caught in a thicket, Gen. 22, 13. let a sheep come to them for shelter, and he's soon entangled, and leaves some of his fleece behind him: So they that will be rich, are quickly caught and entangled by them; they rob us of our Humility, Industry, Courage, Zeale: How many in times of triall to save their goods, have denied their God.
• 6. They soon vanish, and are quickly extinct. Psal. 58.9. and 118.12. So riches flye suddenly from us, and are therefore called uncertaine riches.
• 7. Thornes spring from the earth, and their heads run into the earth again: So Rich men have their Hearts and Heads in the earth.
• 8. Thickets of Thornes are Receptacles and Dens of many noysome hurtfull creatures: so the hearts of worldly men, are Dens of Devills, and Lodges for noisom lusts.

4. Riches are called Vnrighteous Mammon,* 1.131 Luke 16.9. and Treasures of wickednesse. Prov. 10.2. Because oft-times they are ill got, ill kept, ill spent. How many use unrighteous practises to gain them, and in the possessing of them, they become the baits and instruments of many sins, especially of oppression and unrighteousnesse. Not that Riches are unrighteous in themselves, but accidentally by the abuse of wicked men, they become the occasions of great unrighteousness.

5. They are called Deceitfull riches, Matth. 13.22. Iude 11. Because they deceive such as trust in them. They are like a painted harlot, that pro∣miseth pleasure, but brings pain; they deal by men, as the devill doth by his witches; he promiseth them delights, but gives them torments; promiseth them liberty, and brings them to prison: promiseth them life, and brings them to death. Riches frustrate the expectation of such as rest upon them. They are like the gross Idolater, which feeds on ashes, and rests on a lye. Isay 44.20. yet are they so bewitcht with them, that they cannot say, Is there not a lye in my right hand? they cannot so much as question with them∣selves, Are these the things I was born for? are these my chiefest good? if

they could once but thus reason with their hearts, they would soon loath them.

6. Riches are called Nothing, Prov. 23.5. Wilt thou set thine eyes upon that which is not? or which is nothing? (as the former translation reads it) most men idolize riches,* 1.132 and look upon them as great matters, but in Christs Inventory they are set amongst the least of goods. Luke 16.10, 11. Solomon goes further, and reckons them amongst the things that are not. The whole Turkish Empire (saith Luther) is nothing else but a crust, cast by hea∣vens great House-keeper to the dogs of the world.

1. Observe how sharply Solomon reproves men for looking after Riches. Wilt thou set thine eye on that which is not? q. d. Thou mayest not do it, they are not worth the looking after, and therefore do not so much as cast an eye upon them.

1. Because man is a rationall creature, he useth convincing Argum••nts to disswade him.

1. Consider they are Nothing. Nothing in Gods eye, and esteem; Nothing in comparison of Grace and Gods favour; Nothing in respect of any Reall comfort; they profit not in a day of wrath, when trouble is upon our selves, or upon the Nation; they cannot help us, but they forsake us, when we have most need. Prov. 11.4. Iob 36.18.19. Zeph. 1. ult. They are so vain, that they deserve not the name of a Being, they are not, they are a meer non-entity, a purum nihil, call them any thing, and you call them too much.

2. They are exceeding Mutable, they flye suddenly and swiftly from us, they have not Sparrowes, but Eagles wings to fly aloft out of our reach.* 1.133 There is no keeping them, we daily see how they flye from one to another.* 1.134 Hence the Apostle calls them uncertain Riches 1 Tim. 6.17.

3. They make themselves wings, we need not invent wayes to make them fly, they have wings enough of their own to flye from us: by the wings of fire, by the wings of Theeves, by the wings of Taxes,* 1.135 Suretiships, Souldiers, Plunder; by Rust, Rats, Moaths, Mice, Pirates, Shipwrack, &c. So that he who was Dives to day, may be Lazarus to morrow.

Thus let us get our judgements clearly convinc't of the Vanity, Inanity, Mutability and Dagner of Riches; then will not our hearts be easily deceived by them: to this end remember what our Saviour calls them. Luke 10.41. They are many things, (i. e.) they require much labour and trouble. to get them.

• 2. They are unnecessary things, one thing is necessary.
• 3. They will be taken from us.
• 4. They are not the best part.

2. Having removed the Causes of Covetousnesse; in the next place; G••t an Hatred of it in thy Heart. Do not plead for it, do not extenuate it; but remember 'tis Idolatry, the root of all evill, it makes us hatefull to God, odious to men, a burden to our selves, and abusive to our Relations. This will make us to flye from it as from the face of a serpent. 1 Tim. 6.20, 21. Shun it with all speed, that you be not tackt or tainted with it. But how may I do that? why study ye the contrary graces. verse 11, 12. for as Diseases, so Vices are cured by their contraries.

* 1.1363. Pray much against it. Without this, all other meanes are vain. This hath a speciall influence on all the other pieces of our spirituall armour, with∣out

it all the rest are unserviceable, and therefore the Apostle addes in the close of all, praying alwayes. Ephes. 6.18. Spread thy misery before the Lord and say, Lord what a heart have I? how full of distracting cares, and inordi∣nate feares, how dead and dull to the best things? If Riches increase, I can reioyce in them, or if my substance decrease, I am sensible of that; but in matters of spirituall concernment, how stupid and senselesse am I? oh thou the Heart-making, be to me the Heart-mending God. When David did but feel this sin stirring in him, he goeth presently to Prayer against it. Psalm 119.36. and so doth Agur. Proverbs 30.8. We have no power of our selves against this Goliah, we must therefore goe forth in Gods Name against it; and then, though it be a strong, habituall, connaturall sinne, yet God is, El, the strong God, and there is no∣thing too hard for him. Though the sonnes of Zerviah may be too strong for us, yet they are not too strong for him. Prayer is a speciall meanes to ri••de our hearts of all distrustfull, d••stracting, tormenting cares. Phil. 4.6, 7. in nothing be carefull, viz. with a care of ••iffidence, though we may with a care o•• diligence. But what would you have us do? Why? Pray, saith the Apostle, that's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Catholicon, an Uni∣versall remedy for any malady. Iames 5.13. 1 Kings 8.31.33.35.37. Psalm 107.13.19.28. it hath virtutem pacativam, a settling, and compo∣sing virtue, 〈◊〉〈◊〉 quiets and stills the distempers of the soule; as sleep com∣poseth the distempers of the body; it guardes our hearts,* 1.137 and keeps us as safe, as in a Garrison. Hence Luther called Prayer the Leeches of his cares. When Hannah was in distresse, she goes to prayer, and then was no more sad. 1 Samuel 2.18. Pray saith Christ, And your joy shall bee full. Iohn 16.24.

4. Get interest in God,* 1.138 and assurance of his favour, and thou hast all; He that serves God, all the creatures delight to serve him. He is too covetous, whom God cannot content. He that hath the Sunne, needs not complaine for want of the Starres. He that hath ta∣sted the sweetnesse of better things, will easily contemne these low things. Let us therefore turne our Covetousnesse the right way, and if we will covet;* 1.139 let it be the best things. 1 Cor, 12.31. and 14.1.

Let it be the chief of our care, first to get Grace, and then Riches will follow. Matth. 6.33. Prov. 22.4 Psal. 112.1.3.

To this end ••et us compare Grace and Riches together.

1. These temporall Riches are but drosse and dogges-meat; repro∣bates, for the most part, have most of them; they are common bles∣sings. But Grace is a choyce blessing, and peculiar onely to the people of God.

2. Riches are Transitory, they may be lost or spent, the more a man spends, the lesse he hath: but Grace is true Treasure, durable Riches, that better part which cannot be lost. Matth. 6.19, 20. Luke 10.42. This increaseth by spending. Matth. 13.12. To him that hath shall be given (i. e.) he that shewes his Grace by Practising of it, shall have more.

3. Riches hinder many from Heaven; few rich men shall be saved, 1 Cor. 1.26. some, but not many. Corpulent birds seldom fly high▪ These many things cumber them, and this thick clay clogges, and defiles them▪ Luke 10.41. Hab. 2.6. But Grace is the Path-way to Peace and Glory.

4. Riches breed discontent,* 1.140 the more men have, the more un∣quiet they be, they are still unsatisfied. Eccles. 5.10. But Piety breeds contentment, and therefore 'tis called Great gaine. 1 Timothy 6.6.

Godlinesse, in the Power and Life of it, is Gain, 'tis no aiery, notional, empty thing; but 'tis that which brings Reall profit to them that have it. Now gain is Argumentum cogens, 'tis an argument that takes with all men; why? get godlinesse, and you get gain.

2. 'Tis great gain, there's none like it; hence it's said to be profitable, not for some things, but for all things, having the promises of the blessings of this life, and that which is to come.

3. 'Tis great gain in respect of the Effect which it produceth, viz. con∣tentment. When the soule is once acquainted with God, a very little of these outward things will content us. Psal. 16.5, 6. and 23. 1 Philip. 3.8. This is the rare priviledge of Godlinesse, that it can make us Rich with∣out Riches, as we see in the Church of Smyrna. Revel. 2.9. I know thy po∣verty, but thou art Rich. Though she were poor in goods, yet she was rich in Grace, rich in contentment, rich in Capite, in Christ her head, in whom all is Hers; Rich in Bills and Bonds (i. e.) in the promises, and Rich in Reversion; having Title to Heaven and Happinesse.

5. Exercise your selves daily in Acts of Love to your Neighbour, and pitty to the poore; this will losen your hearts from the World; for as when money increaseth, our love to it increaseth. [Crescit amor nummi, quantum, &c.] So by accustoming our selves to give, our love to money is lessened,* 1.141 as our money is lessened. Many Acts beget an Habit, and habits become strong and delightfull.

6. Get contentment with your present condition, what ever it be; when the Apostle had disswaded men from Covetousness. Heb. 13, 5. Let your cenversation be without Covetousnesse, let not onely an Action or two (for one Action doth not denominate) but let your whole conversation, the series and course of your life, all your Buying, Selling, Trading, trafficking, must shew that you are free from Covetousness. But what means must wee use against this sinne? Be content with present things. Doe not carke nor care for hereafter, but rest quiet and content with the present estate and condition of life, which God hath allotted thee. Be it little, or be it much, high or low, a doing or Suffering condition; be it sick∣ness or health, plenty or poverty; still know that the present condition which God allottes thee, is alwayes the best for thee; because 'tis that condition which the onely, and infinitely wise God hath assigned to thee; he knowes what's best and fittest for us. The little childe would have a piece as bigge as the Plow-man, but the wise Parent knowes he would but spoyle it, if he had it. God knowes our strength, our Parts, and a∣bilities, and therefore that condition which he sets us in, is ever the best for us.* 1.142 Hence He commands us, Having food and raiment, to be content. 1 Tim. 6.8. Having food, not dainties; and raiment, not ornaments; if we have things necessary for us and ours, though we have not abun∣dance, we must rest quiet and contented. A shooe too bigge for our foot, overthrowes us. Nature is content with little, and Grace with less. Bread and Water with the Gospell (said Master Greenham) is good cheere, The Lord checkes▪ Baruc for seeking great things for himselfe, especially in troublous and calamitous times. Ierem 45.5. Hence 'tis, that the holiest men have ever been the most conten∣ted men; and if there be any Heaven upon earth, it is con∣tentment, and inward Peace. 'Tis a flower which growes not in Natures garden, it cannot reach it, it is a Supernaturall

lesson taught us by the Spirit of Grace; and he's a good proficient in the Schoole of Christ, who hath learned it. Paul had it. Phil. 4.11, 12, I have learn't to be abased, and to abound. Two hard Lessons.

• 1. To know how to want Food,* 1.143 Health, Wealth, Li∣berty; to be stript of all earthly comforts, and yet to sit down quiet and content is a high and a hard Lesson.
• 2. Sometimes the Lord gives abundance to his people (as he did to Abraham, David, Solomon, Iob, Iehosaphat, &c.) and then to know how to abound, is harder then to know how to want, yet the Apostle was so exact a Schol∣lar in the Schoole of Christ, that he had learn't his Lesson both wayes, both backward and forward; he could abound, and he could want. Benjamin was called Ithar jad, because he could use both hands, and they were a nota∣ble Tribe: but to know how to use both estates well, is a far greater praise. Iacob who was little and low in his own eyes, Gen. 32.10. desires no more but food and raiment, and tells his Brother that he had enough. Gen. 33.9.11. Esau could say, I have Rab, multum; but Iacob sayes, I have [Col, omne] all things, for contentment is All in All; None so content as the Humble man, who seeth himself to be less then the least of Gods mer∣cies, This made the Church quietly to bear, not onely the Anger, but the Indignation of the Lord: when she considered how she had sinned a∣gainst him. Micah. 7.19. Lam. 3.22. Humble David counts it an ho∣nour to be but a door-keeper in Gods house, and the prodigall desires to be an hired servant there.

2. Consider, thou hast more then many of thy betters. How many of Gods deare servants have been in a lower condition then thou art in. Con∣sider Iobs afflictions, Pauls trialls, our Saviours Poverty, who had not a house of his own to dwell in, nor a bed of his own to lye on. Matth. 8▪20. and barley bread for his followers. Iohn 6.9.

3. Contentment is the onely Riches, 'Tis not Mo∣ney, but the Mind which makes men rich.* 1.144 Hence Socrates calls contentment the the Soules Riches. We all desire Riches, behold the way. How ma∣ny, by over-reaching, and being over-eager after the world, have lost all? This sweetens our little, and makes it more comfortable to us, then the great heapes of Riches, which the wicked have with vexation and discon∣tent, Prov. 13.25. and 15, 16, 17. and 16.8.* 1.145 A good man rests as well con∣tented with his little, as if God had made him a King, or an Emperour, and when they have nothing, yet they have all; because they have the God of all. 2 Cor. 6.10,

4. 'Tis a singular, comely, well-pleasing Grace; it adornes our pro∣fession, and winnes much upon the Spirits of men. As Covetousnesse of all Vices is the basest,* 1.146 so contentment of all Vir∣tues is the most excellent. 'Tis the greatest happiness that we can attain to in this world: perfect happiness consists in communion with God immediately; but imperfect happiness consists in contentment, when we enjoy God in his Creatures and Ordi∣nances; and this is the highest degree of happiness, which this world af∣fords. This is Heaven upon earth: Heaven is nothing else but a sweet and quiet Spirituall rest and satisfaction in the great God. So that this is not onely our Duty,* 1.147 but our Glory. 'Tis the orna∣ment of a Christian, and makes him lovely, even in Gods eye. 1 Pet. 3.4. When your Wills are submissive to his Will, and we can be content to be what God will have us to be, and to suffer what ever

he will have us to suffer, this is our Glory, 1 Pet. 2.20.

* 1.1485. Its a sign of a magnanimous raised spirit, when we can do well, and yet be content to hear ill, when we can passe through bad report, as well as good, and through losses, crosses, trialls, and make nothing of them; yea, can bless God in the losse of all. Iob 1.21. this is Noble and Heroick indeed. 'Twas So∣crates commendation, that though his condition oft changed, yet he never changed, but was still the same. And if Heathens that had but the dimme light of nature for their guide, have loved and practised (in their way, and according to their light) contentment; then we that have received more Light and Love from God, should do more then they. Matth. 5.47. for he that cannot submit to God in Passive Obedience, the sincerity of his Active Obedience is justly to be suspected.

Obj. This is a hard and a harsh Lesson, who can learn it?

* 1.149Answ. The way to heaven is a hard and a straight way to flesh and blood. Mat. 7.14. All Gods pleasant commands yet seem harsh and hard to wick∣ed and unwilling men. If God command liberality, then the covetous man is angry; if Frugality, the Prodigall; if Humility, the Proud; if Chastity, the Incontinent; if Sobriety, the Intemperate. But get thy nature changed, and get in Love with contentment and goodnesse, and then the good wayes of God will never displease thee. Micah 2.7.

Obj. But I am sick and poor, I am lost, and low.

Answ. It may be thou hast had a moneth or two of sicknesse, but hast thou not had yeares of pleasure and health? now shall we receive so much good at the hands of the Lord, and shall we not endure a little evill of affli∣ction, especially since 'tis for our good? Iob 2.10.

2. Be content with thy Poverty, in some respects it may be better to thee then the riches and plenty of the wicked. Many esteem poverty the greatest evill,* 1.150 and therefore to avoid it they run into sin. Whereas Poverty (if it be not in extremity) is the Nurse of Arrs, the Schoole of Patience,* 1.151 a Teacher of diligence, a Bridle to Vice, a Spur to Vertue; such are apter to receive the Gospel, and so more capable of grace and true contentment, Zeph. 3.5.* 1.152 Matth. 11.5. Iames 2.5. The middle con∣dition between extream Poverty, and the height of riches hath alwayes been accounted safest and best. Prov. 30, 8, 9.

3. Consider, though Poverty be a crosse, and sometimes a curse for sin. [Deut. 28.43, 44. Psal. 109.10.] yet 'tis no sin, for Christ himself was poor, that he might sanctify our Poverty in his own person, and honour it with his own example,* 1.153 2 Cor. 8.9. For our sakes he became poore, though not so ex∣tream poor, as to beg his bread, for that was forbidden ••y the Law, Deut. 15.4. and restrained by all Well-governed Common-weales; yet he was so poor as to borrow, he had not so much money as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pay the Taxe with Matth. 17.24. which was about ten pence say some, fifteen pence say others.

4. You that are Poor, are freed from many dangers, which rich men are exposed to; as Poysening, Plundering, Fining, Envying, &c. How many Kings,* 1.154 and great ones, have been poysoned in their golden cups; when thou fearest nothing in thy earthen dish.

—Nulla aconita bibuntur Fictilibus. Juven.

In times of war, the souldier inquires not where dwells the poor man;* 1.155 but where dwells the rich man, the Usurer, and the great man? The finger is cut off for the golden ring: when Zedokiah King of Iudah, and the great ones were in distress, yet the poor were spared,* 1.156 Ier. 39.10. So 2 Kings 25.7.12.

2. Thou art freed frow many dangerous Temptati∣ons and snares, from many cares and fears which annoy the rich.

1. They are apt to Pride,* 1.157 2 Chron. 26.16.

2. To forget God. Deut. 8.16. Prov. 30.9.

3. To security and riot.* 1.158 Luke 12, 19. Besides, great wealth brings great cares, great feares, and at last, a great account; they that have much, of them shall be much required. As thou hast less; so thy cares, feares and ac∣counts, will be less.

5. The Lord can supply thy want of Temporall blessings with Spirituall ones, and though you be not so greatly blest in earthly places as others are, yet he can bless you in Heavenly places. Eph. 1.3.

6. He can and will provide even Temporalls for thee and thine; so far as shall be for thy good, and will work Miracles, rather then such as fear him shall want. We have an excellent instance, 2 Kings 4.1, 2, &c. the dead Prophet was a man that feared God, and served him in his generation, he durst not Temporize, as did those false Prophets which sate at Iezabels Table: but chose rather to dye in debt, and leave his children in extream poverty, then to use any indirect means to get out of debt. Now see the goodness of God, rather then such a mans wife and children shall want; the Prophet Elish•• shall work a miracle for their supply and comfort. Verse 7. Go sell the Oyle, and pay thy debts, and live thou and thy children on the rest. So tender is God over his, and so carefull to succour them in their extremities. God can and (when he sees it good for his) he will raise the poor out of the dust, and set them with the Rulers of his people; we have a notable Example in our own Histories of the Lord Thomas Cromwel, who was at first but a Black-Smiths sonne, then a souldier at the sacking of Rome, after that, Cardinal Wool∣sies Favorite, then Earle of Essex, and Counsellor to King Henry the Eighth.

7. Thy poverty cannot separate thee from Christ,* 1.159 Rom. 8.35. nor barre thee from heaven. Christ and his Apostles, and Lazarus, were poor; yet are now in heaven, and so are those poor Martyrs that wandred up and down, destitute, afflicted, tormented. Heb. 11.37.

Now he that would attain this rare Jewel of contentment, and so be freed from Covetousness, must labour for Reall Godlinesse. 1 Tim. 6.6. For

• 1. This will convince us of the Vanity of the Creature.
• 2. 'Twill teach us to deny our selves, our own wit, and will; and to re∣sign our selves unto Gods disposing; what ever God doth with him, yet he is silent still; let God raise him, or ruine him, make him or marre him, his soul keeps silence unto God still. Psal. 62.5. he doth not only forbear mur∣muring speeches, but even his soul is silent.* 1.160
• 3. Piety purgeth out those ill humours of Pride, Passion, Envie, Emula∣tion, &c. and so calms, and quiets the soul.
• 4. Godliness will teach us to set light by the Censures of others. That which disquiets many, is the censures and reproaches of the wicked; but a gracious soul,* 1.161 that is little and low in his own eyes, will not be troubled to be little in the eyes of others. He can never live quietly and contentedly, that hath not learned to bear the slightings, and contempts of the wicked, with an holy disdain. Paul esteems it a very small matter to be judged of man, 1 Cor.

• 4.3. q. d. This is but mans day, and mans censure, and mans judgement, but I expect another day, when the judgements of men shall be reviewed, and judged again.
• 5. Godliness will make us love God, and love will bear all things patiently and contentedly. Love thinks no evill. 1 Cor. 13.5. it hath not hard con∣ceits of God, it takes not his acts and dispensations in an ill sense; but seeth all workiug together for good.

[1. If any would see more against Covetousness, let him peruse Doctor Preston on Colos. 3.5. Mr. Fenner on Philip. 3.19. Papillon on the Passions. chap. 18. Capel on Tentat. P. 3. c. 3. p. 289, &c. D. Stoughton on Luke 12.15. Downams warfar, p. 430. to 916. Mr. Ier. Dyke's Serm. on Luke 12.15. Prin∣ted 1652. Mr. Clerks Mirror. cap. 33. Edit. 3. Mr. Burroughs on Psal. 17.14. The misery of those that have their portion in this life, and on Phil. 3.19.]

[2. If for Contentment, See Mr. Henry Smith's Serm. on 1 Tim. 6.6. Mr. Burroughs Rare Jewell of contentment. Mr. Hen. Mason. D. Ier. Taylor's Rules of Holy Living. chap. 2. Sect. 6. D. Sibbs Cordialls on Phil. 4.11, 12. Downams Warfar. l. 2. c. 19, &c.]

3. Boasters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

A second Branch that sprouts from that accursed Root of Self-love, is Boa∣sting. This sin is fitly linked to the former; for when men by covetous Practi∣ses, have gained Riches, then they begin to boast and glory in them, [Prov. 18.11, 1 Tim. 6.17.] because of the supposed good which they think riches will procure them, as Friends, Honours, Fine Cloaths, Fine Buildings. The Lord foresaw this, and therefore hath forbidden all glorying in Riches, and commands us onely to glory in him, who is our Life, our Light, our Sun, our Shield, and exceeding great Reward. Ier. 9.23.

* 1.162The Greek word is diversly rendred, yet all tend to one and the same thing, and are coincident; for he that is a Boaster, is usually a Vain-glorious, lofty, insolent, arrogant man: it notes one that is inordinately lifted up with an high esteem and admiration of his owne supposed, or reall excellencies; and thereupon arrogates and assumes more to himself then is meet; or, one that boasts of the Learning, Vertues, Power, Riches which he hath not, and brags of Acts which he never did.* 1.163 Such we call [Thrasones & milites gloriosos.] vain-glorious Thraso's. The proud man boasts of what he hath, and the Boa∣ster braggs of what he hath not. This Vice is opposed by Aquinas and othets, to Verity; and in proper speaking it consists in Words,* 1.164 rather then in the Heart; for as Pride, in ex∣act and proper speaking, hath relation to the heart, ra∣ther then the words; so this sin of boasting hath rela∣tion to our words, rather then our hearts: so that this sin is the daughter of Pride, (and though by an Hy∣sterosis, it be placed here before it,* 1.165 yet Rom. 1-30. Pride is set immediately before Boasting, as the proper root of it) for when Pride lyeth hid in the heart, it shewes it self by arrogant boastings, and high flowen words.

Quest. Doth the Scripture condemn all kinds of Boasting, and is it unlawfull in any case to Boast?

Answ. We must distinguish of Boasting. There is

• 1. A Religious Boasting.
• 2. A Necessary Boasting.
• 3. A Vain-glorious Boasting.
• 4. A Diabolical Boasting.

1. The Scripture mentions a Pious and Religious Boasting, when the soul makes her boast of God. Psal. 34.2. whilest others are boasting of their Riches, and Babels, which they have built, a gracious soul triumphs in God, as if it had found some great spoyles, and rich Treasure. Psal. 27.1, 2, 3. So Paul having a holy confidence in Christs merits, Glories therein. Rom. 8.37, 38. So he Glories in his sufferings for Christ. Gal. 6.14. and all Believers glory in their tribulations for him. Rom. 5.3. So Paul glories in the Prospe∣rity of Gods people. 2 Cor. 7.4.14. and 2.9.2. and 2.2.16, 17. This is comendable Boasting, and is commanded. Ier. 9.24. Isay 41.16. and 45.25. 1 Cor. 1.31. and 2.10.17. he that Glories must glory in the Lord: he dares not sacrifice to his own net, nor kiss his own hand, Iob 31.17. he arro∣gates nothing proudly to himself, but gives all the glory of all his Goods, Gifts, and Graces, to the God that gave them.

2. There is a lawful Boasting for necessary defence, being urged thereto by the slanders of wicked men; on this account Christ apologizeth for him∣self, and defends his innocency against his adversaries. In Matth. 12.6.41, 42. So Iob spends some Chapters in Apologizing for himself against the false accusations of his friends. Iob 29. and 31. So Nehemiah 13. Paul spends 17. Verses at least in a forced commendation of him∣self, in relating his Service and Sufferings for Christ.* 1.166 2 Cor. 11.16. to 33.

3. There is a Vain-glorious Boasting and Ostenta∣tion of what we are, and what we have done, that the world may take notice of us, and we may be admired as some great men in the world. Thus Simon Magus gave out, that he was some great man. Acts 8.9. he made himself his own Idol, and therefore he expected that all the be∣holders should fall down and worship it, which they are ready to do. V. 10. Thus when men set a high rate upon their own Parts and Perfections, they be very impatient and discontented, if others will not come to their price, and because other men will not,* 1.167 they will Canonize themselves for Saints. So did the proud Pharisee, when he boasted of his own perfection, and con∣temned the Publican. Luke 18.11. So Matth. 6. and 23, 5. Iohn 12.43. and this is the Boasting which the Apostle here, and the scripture elsewhere oft condemnes. Prov. 27.2. and 20.6. 2 Cor. 10.18.

4. There is a Diabolical Boasting, when men boast of their wickednesse; like that Tyrant who boasted what mischief he could do. Psal. 52.1. So did Stockly B. of London, who lying on his death-bed, rejoyced that he had burnt 50. Hereticks. These declare their sin-like Sodom, openly and impudently. Isay 3.9. and rejoyce to do wickedly. Prov. 2.14. Ier. 11.15. The Idolater glories in his Idols. Psal. 97.7. Hos. 10.5. The fornicator of his Harlots, the Drun∣kard of his Dozens, and how many he hath laid asleep. Impudent beasts! that instead of being ashamed of such glorying; they glory in their shame, and are ashamed of [grace which is] their glory, their end is destru∣ction. Phil. 3.19. These are ascended to the highest degree of wickedness.* 1.168 It's dangerous to excuse and de∣fend sin, but to boast of Vices, as if they were Vertues, is the height of Villany.

By the abounding of this sin amongst us, 'tis evident we are fallen into the last times. How is the land over-spread with impu∣dent,

insolent Boasters, from Dan to Beersheba, from North to South; they swarm amongst us like the flyes in Egypt. The Papist boasts of his Traditi∣ons and M••racles, the Anabaptist of his Revelations, the Quaker of his Per∣fection, extraordinary Sanctity and Sufferings:* 1.169 never did any Hereticks speak greater swelling words of Vanity, and more cry up themselves, and cry down others, then this generation of perfect Pharisees, They boast of themselves that they are equall to the Apostles of Christ; yea to that blasphemous impu∣dency are they ascended (for want of Punishment) that some of them say they are Christ himself, and that their Iames is become a Iesus, the King of Israel, the Judge of the world; and therefore they worship him, kisse his feet, and strew their garments before him, &c.

Whither will not Toleration and impunity lead people!

Others boast of their own Sincerity, Sanctity, Innocency, Amiableness, and Moderation; they call themselves men of a Choyce anointing, the on∣ly spiritual people, the close walking ones, the meek and quiet of the earth. Reall Saints are humble, modest men, and dare not give themselves such high Titles. Isai 6.5. Dan. 2.30. Prov. 30.2. they are content that another mans mouth should praise them,* 1.170 and not their own, Prov. 27.2. they are sensible of so much sin and corruption in themselves, that they are little and low in their own eyes. Others boast much of their extraordinary Gifts, and ••ll to Preach, when upon triall they have neither the one, nor the other: but are meerly stuff't with ignorance and impudence,* 1.171 like those self-confident ones, that thought themselves fit to be guides of the blind, before they had learned themselves. Rom. 3.19, 20, 21.

They boast much of the spirit; I, they are as full of it, as a Barrell is of wind. This is the Basis of their Pride, and the shelter for their Sin. Ask them how they dare presume to Preach without a Call? their Answer is ready, They are called extraordinarily by the Spirit: and yet they cannot sh••w it, by so much as ordinary Gifts. Let us therefore try these Spirits by the Touch-stone of Gods word, and they will appear to be Satanicall, deluding spirits: For those that are Sensuall, and Separatists (as these men are) have not the Spirit of God. Iude 19.

Against the sinne of Vain-glorious Boasting, take these few conside∣rations.

• * 1.1721. Consider that all such Boasting is evill; evill in its own Nature, and the cause of much evill. Iames 4.16. God will not have the wise man to glory in his wisdome, as the Phylosophers did: nor the strong man in his strength, as Lamech did, Gen. 4.23. nor the Rich man in his Riches, Psal. 49.6. Luke 12.19. nor any man in men; 1 Cor. 3.21. but he that glories, must glory in this, That he knoweth experimentally, and savingly, the Lord his God, Ier. 9.23, 24.
• 2. Consider the Judgements of God on such as have boasted of their own strength and power, as Nebuchadnezzar, Dan. 3.15. and 4.27.30, 31. and the Israelites. Amos 6.13, 12, So the Gentiles, and Philosophers that gloryed in their own wisdome, were punisht with spiritual judgements, and given up to a reprobate sense. Rom. 1.22, 23, 24. Remember Gods judgements on vaunting Pharaoh. Exod. 5.2. Senacherib, 2 Kings 19.23. Haman, Hest. 5.11. Goliah, 1 Sam. 17.8. Absolon, 2 Sam. 15.4. and generally God hath threatned that all such as glory in Idols (and such are all those that glory in creatures) shall be confounded, Psal. 97.7. Now, as Judges hang up some in Gibbets, to make others fear; so, Gods Judgements on those, should make all to fear.
• 3. 'Tis a Sign of a Proud Heart; out of the abundance of the heart doth the mouth speak. Our discourses are discoveries of what is within.
• 4. It makes men like the Devill, who boasted what great things he had

• to give. Matth. 4.9. when he had nec ditionem, nec dationem, neither right to them, nor power to dispose of them. Mens gifts they boast off, are none of their own, what have we, that we have not received? 1 Cor. 4.7.
• 5. When mens mouths are so full of their own praise,* 1.173 it argues an empti∣nesse of Grace within; full Vessels make little noyse, when empty ones sound loud. Empty Carts make a great rattle, when the loaded ones go quietly by you; your poor Pedlars that have but one Pack, do in every Market shew all they have, when the rich Marchant makes but a small shew of that where∣of he hath great plenty within. The worst mettle rings loudest, and the emptiest eares of corn stand highest. Labour therefore for the contrary grace of Modesty, whose excelle••cy you may find in that usefull Peace. Mr. Robinsons Essayes. Observation 58. p. 511.

4. Proud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

This is a third branch of Self-love, viz. Pride in Heart. As arrogant Boa∣sters shew their Pride by their words, so these have it in their hearts, and shew it in their actions, by contemning others, and exalting themselves.* 1.174 This sin is the daughter of Covetousness. Hence the Apostle would have rich men take heed of being High-minded. 1 Tim. 6.17 thereby implying, that Riches are apt to engender pride, Proud persons are like to Oyle: which loves to be above; in their own conceits, they are wiser than all the world besides.

And is not this the Master-sin of this last and loose age of the world? when did pride ever more abound in City and Country, in Body and Soule, in Heart, Head, Haire, Habit; In Gestures, Vestures, Words, Works? what Painting, Poudring, Patching, Spotting, and Blotting themselves? How are men loaded, and bedawbed with Variety of Ribbons, before and behind, above and beneath, with yellow, red, black, blew; they have more colours then the Rain-bow, and are more like Morrice-dancers, then Pro∣fessors. These fantastick garbs, argue fantastick hearts. They say to their fine cloaths, as Saul said to Samuel, Honour me before the people: to this end every finger must have a Ring, and every joynt a Jewell; what sad Bills of In∣dictment will one day be put up against such persons? Imprimis 20 l. for brave cloathes, but not 20 s. for a pious use. Item 10 l. for Gold and Sil∣ver lace, but not 10 s. for the poor. Item 5 l. for Gew-gaws, and Ribbons, but not 5 s. for the needy. Item 20 s. for a pair of silver-laced shoes, and scarce 20 d. to the poor.—How will these one day curse themselves for their folly, and cry out when 'tis too late; What hath pride profited us? and what comfort (yea what discomfort) have these Vanities brought upon us? Be wise now therefore in time, and Honour the Lord with your Riches, which is the best way to keep and increase them; but waste them not on your lusts, lest you loose them. Hos. 2.8, 9. The plainnesse of former times will condemn our Vanity.* 1.175 the very trimming that some in our dayes wear, would have bought our ancient Kings a whole suit of apparell. Our Chro∣nicles tell us that William Rufus (who in his time was accounted sumptuous in apparell) when his Chamberlain had brought him a pair of Breeches, and he demanding what they cost? it was answered, 3 s. The King bad him be gone, and bring him a pair of a Mark price. Heu prisca simplicitas! Whi∣ther is our ancient Simplicity fled!

2. For spirituall pride, which is the worst sort of pride, as fighting more directly against God, who is a Spirit, when did it more abound then at this day? There is amongst us. 1. Superbia de Religione, men are proud

of their religious duties, as the Pharises were.

2. There is Superbia in Religione, Religious duties are proudly performed amongst us.

3. Superbia cum Religione. Pride conjoyned with Religion, the Profes∣sors of Religion are men of proud lives, and haughty spirits; and this is the very Mother of all those Hell-sprung Heresies, which have of late over∣spread the Land.* 1.176 Make a man proud, and he will quickly be erroneous. 1 Tim. 6.3, 4. Simon Magus that great Haeresiarch, was a very proud man; his picture had the Inscription, Simoni Sancto Deo. Arrius also that Arch-Heretick was notorious for Pride. The Gnosticks of old conceited that they knew more then all the world be∣sides,* 1.177 boasting that God had made them of his privy Counnsell, and had revealed those secrets to them, which others knew not, (this is the song of our Quakers now) but none were a greater scandall to Religion then these Gnosticks. 'Tis spiritual Pride which is the Root of all that separation and Semi-separation, of all those Divisions, and Subdivisions, which are amongst us. The proud Pharises were great Separatists. Men of late have gotten very high conceits of themselves, they say even to the reall Churches of God, stand off, for we are holier then you. They are so afraid of Popularity, that they run themselves into Singularity. Young Ministers are much to be blamed for their Pride and Self-conceitednesse; every Novice now thinks himself wiser then the aged, Pious, experienced Ministers of the Land, yea then all the Churches of Christ in the world, I had almost said then Christ himself, These want a Rod, I mean the Discipli••e of Christ, to curb their exorbitancies.

* 1.178'Tis spirituall pride which makes so many boast of their perfections▪ when he that hath but half an eye, may see their grosse imperfections.'Tis this sin which makes so many to transgresse the bounds of their callings, and to become Teachers, when themselves had need to be taught the funda∣mentalls of Religion. These are wiser in their own conceits, then seven men that can render a reason. Prov. 26.16. though they were the seven wise men of Greece, yet were they all but fooles to them. They know more by the the Spirit, of which they boast (they never boast of their learning, I cannot blame them, they are loaded with so little of it) then their betters can know by twenty years study, who yet have a greater measure of the spirit then they. The people of England were never poorer and prou∣der then at this day; even now when the Lord is beating us for our pride, and is staining the pride of all our glory, and hath brought into contempt the Honourable of the earth, Isai 23.9. yet (such is the height of our rebel∣lion) that we sin under the Rod, and are the worse for beating; when the body swells, 'tis a sign it is diseased: the Tympany of pride, which is now in the land, is a sad symptom, that all is not well with us; I wish our State Physitians, and Spirituall-Physitians, may see to it betimes, before the dis∣ease become Chronicall, and incurable.

3. That inundation and overflowing of all manner of sin, too clearely shewes the pride of the land. There is a kind of tacite interpretative pride in every sin:* 1.179 for in sinning we prefer our own wills before Gods will, and seek to please and advance our selves, rather then God. Pride affronts God, it stops the eare against his commands, and will not suffer mon to submit their necks to Gods

yoak. Ier. 13, 15, 17. and 2.31. Hence sin is called a despising, and con∣tempt of God. 2 Sam. 12.9, 10. The voluptuous man saith, God shall not rule over me; and the worldling saith, He'l not leave his profit to be com∣manded by him; and every rebellious sinner stands it out against God, and saith, We will not have him to rule over us. Thus when men are stout in heart, they are far from righteousnesse. Isai 46.12. as we see in Pharaoh, Absolon, Haman, &c. Pride is the Nurse of Covetousnesse, the Root of strife, envy, and cruelty; the Mother of Murder, this put Athaliah upon slaying the seed Royall, that she might get the Kingdome to her selfe. 2 Kings 11. In a word, 'tis the Root of all evill, which made Solomon to joyne pride and the evill way together.* 1.180 Prov. 8.13. as Humility is the foundation of all Vertue, so is pride of all Vices; and as that is the badge of Gods children, so is this of the Devills. 'Tis so base a sin, that even the proud themselves hate it in others.

4. The great contention that is in the land, shewes there's much pride in it; for by pride (saith Solomon) comes contention. Prov. 13.10. and 28.25. Pride makes men drunk with their own conceits, Hab. 3.5. and drunkards we know are quarrelsom. The strife that is in Church, State, Families, comes from hence. Men should strive to love, but now men love to strive; not that 'tis a sin to contend for the truth, for that's our duty, yea our glory, and is commanded. Iude 3. but when men shall contend against the truth, and the true Churches of Christ, for Vanity and Heresy, making lyes their Re••uge: this argues pride with a witnesse.

5. Naturally we are all as full of pride, as a Toad is of poyson. The Sea is not more full of Monsters, the ayre of Flyes, the earth of Vermin, and the fire of sparkles; then our corrupt natures are of proud, rebellious imaginati∣ons, against God. 'Twas the sin of our first Parents, Gen. 3.5. and we their children resemble them in it. 'Twas not only the sin of Pharaoh, Haman, He∣rod, Sodom, Ezek. 16.49. but Gods dearest servants have been tackt and tainted with it. David out of pride numbers the people, 2 Sam. 24.1. Hezekiah's heart was lifted up with his Treasures and Riches, 2 Chron. 32.25. Peter had two good a conceit of himself. Mat. 26.33.60. even Christs poor disciples dreamt (as our Millenaries do) that Christ would set up an earthly Kingdom; upon this they begin to dispute, who should be the greatest amongst them? Mark 9.34. Hence 'tis, that the Lord lets corruptions and infirmities cleave even to the best, to keep them low in their own eyes. Paul, that holy, mortified man, must yet have a Thorn in the flesh,* 1.181 a messenger of Sa∣tan to buffet him, and keep him humble. 2 Cor. 12.7. Naturall and Hereditary diseases are hardly cured; when a man is born blinde, deaf, lame, &c. such are seldom cured. Pride is very pleasing and connatural to us, 'tis deeply rooted in our natures, we all carry a proud Devill within us, till the spirit of rege∣neration dispossesse him.* 1.182 For the expelling of this poy∣son, take these four Antidotes.

• 1. Consider that Pride is a sin which more especi∣ally fights against God, and God against it. The Proud do as it were challenge,* 1.183 and provoke him to set upon them; God accepts the challenge, and sets himself in battle array against this chaffe and dry stubble. They resist God, his Word, Ministers, Chastisements; and God resists them, and comes against them as an armed man. Iames 4.6. 1 Peter 5.5. Other sinne is a turning from God, but this turns against him, and fights with him; in other sinnes we flye from God; in

• this sin we flye on him: and God lets flye at such, he dischargeth all his Ar∣tillery in the very face of it. He resists them, this resistance presupposeth an assault, and did ever any man assault God and prosper? let the Potshards strive with the potshard of the earth, but wo unto him that striveth with his Maker. Isay 45.9. whose hands can be strong, and whose heart can endure in the day when God shall deal with him? Ezek 22.14. what they said of Iohn, is much more true of God. 2 Kings 20.4. Behold, two Kings could not stand before him, how then shall we? So, not two, but ten thousand Kings, and men of might have not been able to stand before him, how then darest thou contend with him? 'Tis madnesse for a man to provoke Angels, or a potent Host against him; but by his Pride to provoke the great Lord of Hosts, and God of Angels, is the height of madness. These are six things which the Lord hates, yea seven are an abomination to him, a Proud look is the first. Prov. 6.16, 17. and 16.5. he'l have no communion with such,* 1.184 he cannot en∣dure the breath of them. Hence he is said to behold them afar off, Psalm 138.6. and if David could not endure that the Proud should stand in his sight. Psal. 101.5. let them not think of coming into Gods Kingdom.
• 2. Consider how severely God hath punisht such in all ages, with remark∣able judgements. They go about to rob him of his glory, which is as the apple of his eye, and which he will not part with unto any. Isa. 41.8. and therefore God is more quick in cutting off Proud persons, his patience waits on other sinners, but his justice suddenly finds out these. Iob 40.11, 12. Dan. 4.27. Psal. 18.27. and 119.21. when once Pride begins to bud and shew it self,* 1.185 ruine is not far off. Prov. 16.18. and 29.23. Isai 3.24. Ier. 13.9. Ezek. 7.10, 11. when mens hearts are lifted, it is to their own destruction. 2 Chron. 26.16. If Herod once assume Gods glory to himself, an Angell shall suddenly smite him dead, and he's devoured of lice, Acts 12.22, 23. God spared him, whilest he persecuted the Saints, (though that was a crying sin) but when once he assumed divine honour to himself, down he comes; God loves to levell such, and lay them low. Matth. 23.12. He pitties the poor, weak bended reeds, but 'tis the Cedars of Lebanon and the Oaks of Bashan (i. e.) men that in their own conceits, and in the worlds eye, are as tall as Cedars, as strong as Oakes, as invincible as walls of brass, 'tis these God loves to be dealing with, that he may bring them down. Isai 2.12, 13. to 18. when Pride is in the Premises, destruction is ever in the conclusion. This sin turn∣ed Angels into Devills. Sodom into ashes. Ezek. 16.49. drowned Pharaoh, hanged Haman, turned Nebuchadnezzar a grazing with the beasts. This de∣stroyes mens dwellings,* 1.186 Prov. 15.25. and is oft punished with madness. There is but this difference between a mad-man, and proud-man, we hate the one, and pity the other.
• 3. Consider that Pride is Partus Satanicus, the Devills first-borne, where∣with he layes his plot for our downfall. Gen. 3.5. For as God abaseth men that he may exalt them, so the Devill puffes men up, that he may de∣stroy them; blowes them up, that he may the better break them. 'Tis the first Book which the Devill reads in his School. Hence Pride is called the Devills Grammar, which teacheth ill construction, and ill ver∣sifying. viz. to measure our selves by a large ell, and others by a short one; it makes long short, and short long: this Grammar also makes ill Declensi∣ons, teaching men to decline from good to evill.
• 4. 'Tis the Poyson of vertuous Actions; the meat may be good in it self, but if there be poyson in it, it becomes deadly. Praying, Preaching, Almes, are good in themselves, but if pride get into them, it levens and sowres the best performances. It's a worme that devoures the wood that bred it. He that's proud of his Graces, hath no Grace; his Pride hath devoured it all, as we

• see in the Pharisee. Luke 18.11.14. other Vices feed on that which is ev••ll, but this feeds on good things. Many are proud because they are not proud: a man might see pride through the holes of Diogenes's old Cloak;* 1.187 and see him tread on Plato's pride, with greater pride. This makes some they will be called Goodman, rather then Master, and sit lowest, that they may more solemnly be set highest: when other sinnes are consumed to ashes▪ yet out of those ashes, will pride spring. 'Tis a secret poyson, a hidden pestilence, the Canker of holinesse, the blinder of hearts,* 1.188 turning remedies into diseases. Every sin is a Theefe, and robs us of our Grace, but pride is the grand Theefe; for whereas Luxury robs us of our Chastity, Covetousnesse of Mercy, Anger of Patience, and Envy of Love; Pride robs us of our Humility, which is the Founda∣tion of all Vertue.

Quest. But how may I mortify this sin of sins, this pesti∣lent evill which makes us so l••ke to the Devill?* 1.189

Answ. 1. You must shew the Causes of it; The first and principall cause of pride is Ignorance, 1 Cor. 8.2. 1 Tim. 6.4. the Church of Laodicea was Self-con∣ceited, and thought her self rich in Grace, but what was the ground of it? She knew not her spiritual nakedness and misery. Rev. 3.17. who prouder then the ignorant Pharisees,* 1.190 whom Christ calls blinde guides? Matth. 15.14. and 23.16.24. Paul, whilest ignorant and uncon∣verted, had a good conceit of himselfe, Rom. 7.9. he thought himself alive, and as good as the best, in respect of his own Righteousness and Duties. Phil. 3.6. but when the Law came in the spirituality of it, he was dead, and saw there was no trusting to them. Whilest men are in a dark roome, they see neither atomes, nor beames; but let the Sun shine into it, and then we see the least moat there: So whilest men live in a state of Ignorance, they are pure in their own eyes, but when the spirit of God shall enlighten the soule, we shall see the least moats and spots of sin, and this will take down pride. When God had discovered himself more fully to Iob, and given him a clearer manifestation of his Wisdome, Power, and Purity; it makes him dislike himself, even to abhorrency, which implyes a vehement dislike, and extream disesteem of himself▪ Iob 42.5, 6. So Isai 6.5, 6.

2. Shun Idlenesse, this breeds pride, who prouder then lazy Gentle-folks? these were two of those sins that turned Sodom into ashes. Ezek. 16.49. like stones in an Arch, they help to uphold each other: get therefore a calling, and labour in it. It is an humbling thing, and requires some stooping; it helps to bring down our hearts. Psal. 107.12. and therefore God who knows what is in man, and knowes our hearts better then we our selves, hath or∣dained, that every one should serve him in some calling, to keep him from pride and rusting.

3. Look not upon thy Gifts and Graces as thine own; remember they are but Talents lent us by our Master, to be improved for his honour, and are rather for service, then for ornament; for Gods praise, and not for ours. Glorying is for owners, and not for borrowers. The Apostle with one Que∣stion blasts all our pride. 1 Cor. 4.7. Who made thee to differ, and what hast thou; that thou hast not received? We have no reason to be proud of our bor∣rowed feathers; if the Sheep had his Fleece, the Silk-worme her Excre∣ments, the Fowle his Feathers, the earth her Corn, Wine, Gold, Silver, &c. and the Taylor his Fashions, what poor, naked creatures should we be?

4. Labour for Humility. As one nayle drives out another, so contraries

expell each other: as Grace comes in, so high conceits go out. The way to make a stick straight, is to bend it as much the contrary way. Get thou Hu∣mility, which is the Grace of our Graces. It's not only our Duty, but our Glory;* 1.191 Hence it is called a garment. 1 Pet. 5.5. Be cloathed with humility. Now garments are orna∣ments, a naked man is a loathsome man; so Humility is a most lovely and adorning grace; he that wants it, is loathsome in the eyes both of God, Angels, and men. 'Tis the most attractive, winning grace; by this Hester gained on Ahasuerus, and Abigail on David. This distinguisheth between Saints and Sinners; Pride is the Character of the De∣vills children, as humility is the most proper badge of Gods Children: and therefore of all Lessons, learne this Lesson; 'tis the A.B.C. the very first Lesson which God teacheth us. When one ask't Demosthenes what was the first part of an Oratour, he answered, Pronunciation; and what the second and third, he answered still, good Pronunciation and Action. So if you ask me what is the first Lesson of a Christian? I answer, Humility, and what the se∣cond? Humility, and what the third? Humility. Look what the sweet Violet is amongst the flowers, the Diamond amongst the Pearles, and Gold amongst Mettals; the same is Humility amongst Graces. 'Tis not an aery, notionall, empty, speculative thing; but it consists in practice. Christ will have us learn of him to practice it, and not barely to know it. Matth. 11.29. Iohn 13.14.17. To quicken you, take these eleven considerations.

• 1. Consider Humility is a Radicall Fundamentall Grace, when the soul is once truly humble under the sight and sense of sin, then is the Foundation laid for all Grace.* 1.192 Humility never goeth alone, 'tis the root of Sanctity, Sin∣cerity, Peace, and Wisdom. Prov. 11.2. The empty vessell is capable of filling (Elisha filled onely the empty vessels) the low valleyes of enriching, and the plowed ground of sowing. 'Tis a great part of our holinesse. The more Holy any man is, the more Humble: as we see in Abraham, Gen. 18.27. Iacob. Gen. 32.10. Moses. Isay 6.5, 6. Dan. 9.8. Ezra 9.6. Iohn 1.27. Mat. 15.27. Ruth 2.10. Psal. 131.2. 1 Sam. 25.41. Luke 1.38.43.48. and 15.21. and 18.13, 1 Cor. 15.8, 9. 1 Tim. 1.15.* 1.193 To these the promises be∣long; when the soule is thus qualified, it may challenge them as as its Heri∣tage. Psal. 119.111. Prov. 3.34. Iames 4.6. 1 Pet. 5.5. Luke 1.53. God gives his Grace onely to the Humble, not to such as have onely a Morall Humili∣ty, which springs from nature, and is mixt with much Self-seeking, and Vain-glory; this is but a shadow, like the apples of Sodom faire to the eye, at contacta cinerescunt, touch them, and they fall to ashes. True humi∣lity is a holy, spiritual, supernatural grace; 'tis a brokennesse of heart for sin, as 'tis sin. Quia offensivum Dei, aversivum à Deo, because 'tis offensive to God. These empty soules God fills full of spiritual bles∣sings; for as in Nature there is no Vacuum,* 1.194 so neither doth grace admit of any.
• 2. 'Tis the conserver and keeper of all Grace. We lay up the richest Wines in the lowest Cellars, and God lays up the choycest mercies in the lowest hearts. The lowest combes are fullest of honey. 'Tis a rich Treasury, and Store∣house of Vertue; every grace hath some mixture of humility, there's no The∣ologicall grace can be separated from it. This keeps the soule free from the dint of Satans darts, as the low shrubs are from the violent gusts of winde which shake and rend the taller trees. These are not affected with Sa∣tans proffers▪ nor terrified with his threatenings: so that he can hardly fa∣sten a Temptation on such. I have read of one, that seeing, a Vision, many snares of the Devill spread upon the earth, he sate down and mourned, and

• said within himself, Quis pertransiet ista•• who shall pass through these? whereunto answer was made. Humilitas pertransiet; Humility shall pass through them.
• 3. It makes us conformable to Christ our head,* 1.195 who from his birth to his death, from his cradle to his cross, was even compounded of humility. He hath set him∣self before us as our Pattern, and commands us to learn Humility of him. Mat. 11.29. we cannot write after a better coppy.
• 4. 'Tis the Path-way to Peace, both Externall, and Internall. As Pride breeds contention and disquietment; So humility quiets and composeth the soul, and makes it with a holy silence to bear those losses, crosses, reproaches, which would break the back and braines of a pround and wicked man.* 1.196 As Wool, by its yeelding and softness doth dull bullets, and break their force, so by stooping to God and man, we pacify wrath. He is so little and low in his own eyes, that he cannot fall much lower. Christ tells us; that he that learns of him this Lesson, shall find rest for his soul: though he may have trouble without, yet he shall have Peace within. Mat. 11.22.
• 5. It helps to prolong our dayes, Impatience and fretfulnesse breed di∣seases, and shorten mens lives; but Humility, Meeknesse, and quietness, are a meanes to prolong them: as we see in Moses, one of the meekest men in the world, who lived 120. yeares, his eye was not dimme, nor his naturall strength abated. Deut. last. 7, God hath promised long life to such. Prov. 32.4. and Hypocrates observes that Gall-less creatures live long.
• 6. T's the ready way to Exaltation and Honour. Mat. 23.12. He that humbleth himself shall be exalted. 'Tis not he that is humbled against his wi••l, as Pharaoh, Ahab, and the Israelites were, but he that freely humbleth him∣self; for many are humbled, which yet are not humble; there may be Hu∣miliation without Humility; mens estates may be broken, yet their hearts unbroken, humbled they may be in body, yet high in soule. Many make it their study how they may rise and get promotion, behold the way, humble your selves, and you shall be exalted, even to Honour here,* 1.197 if God see it good for you. As Ioseph, Nehemiah, David, Daniel; the Lord sets humble Mordecat in Ha∣mans stead, and humble Eliakim in proud Shebna's stead. Isai 22.15, 16, 20, 21. if men would but take this course, it would save them much trouble and travell, with chargeable expences. However it would bring them to Grace and Glory, which is the highest and best preferment. 1 Pet, 5.5. There is no entrance into the Tem∣ple of Honour, but by the gate of Humility, for as Pride goes before a fall, so before Honour is Humility. Prov. 15. ult. and 18.12. and 22.4. God pulls down the high and haughty,* 1.198 but he exalts the lowly and meek. Luke 1.51, 52. all the world cannot pull down an Humble man, because God will exalt him; and all the world cannot exalt a proud man, be∣cause God will pull him down; if then you will build high, be sure to lay your foundations low.
• 7. The humble soul is Gods House, where he delights to dwell, 'tis domi∣cilium Spiritus Sancti, the Temple of the Holy Ghost. Isay 57.1••. God hath but two Thrones, the highest Heavens, and the lowest Heart. God over-looks the frame of Heaven and earth, to look on a poor, humble, broken heart. Isay 66.1, 2. The Heaven is my Throne, and the earth my foot-stoole. But to him, even to him will I look, &c. q. d. 'Tis true, those are my creatures, I made them, yet do I over-look all these, to look on a truly humbled soule,

• not with a bare look of intuition, or generall prudence, but with a look of favour, and an eye of approbation, complacency, and delight. Though the Lord be the most High,* 1.199 yet hath he respect to the lowly. Psal. 138.6. these are Gods Jewels, and as we prize one jewell above 10. thousand pee∣bles, so God esteems one humble Moses above 10. thousand other men. The lower we are in our own eyes, the higher we are in Gods. These are Gods Glory. Isay 4.5. they give all Glory unto God, and therefore God loves to exalt them to Honour.
• 8. These are Gods Schollars, whom he hath promised to direct and teach, Psal. 25.9. these are of his privy Counsel, to them he reveales the secrets and mysteries of salvation, as Abraham, Lot, David, Daniel. with these he familiarly walks. Micah 6.8. He that is most humble, sees most of heaven. He that lyes in the low pits rnd caves of the earth, be∣holds the starres; when those that walk on the tops of mountains, discerne them not. The proud, God leaves to themselves, to be s••ared in their own imaginations. Luke 1.51. Had we less pride, and more Humility, we should have less Error, and more Truth. This is a comely Grace both in Speakers and Hearers. How many that have affected Metaphysical spe∣culations, and high-spun Notions, have fallen into the pit of Sinne, and Heresy.
• 9. These are the only prevailing people with God. These are fit to lye in the gap, and to intercede for a Nation. The prayers of one such a meek Moses, Samuel, Iob, &c. may preserve a Nation from ruine. Iob 22.30. 'tis their prayers which he hath promised to hear. 1 Chron. 7.14. Psal. 10.17. God will have communion with none but such. We must humble our selves, if we will walk with him. Micah. 6.8.
• * 1.20010. Such are sure of protection, especially in times of common cala∣mity; Ezek. 9.4. when wicked men are broken and cast down, thou shalt say, there is lifting up, and God will save the Humble man. Iob. 22. 29. the bending reed is preserved, when the stubborn Oakes are pluckt up by the Roots.

  Sic ventos vincit dum se submittit arundo, In pulsu quorum robora celsa cadunt.

• 11. They are Blessed men, Matth. 5.3, 4, 5. Blessed are the poor in Spirit, who are sensible of their own wants and weakness; of their own nakedness, and nothingnesse; these have the promise of Heaven and Earth. And if Heaven and Earth be taken up for the Humble, in what place (think you) shall the proud be billetted? not in Heaven, for it will receive no proud person; they must be like little children, for Humility, that will come thi∣ther. Matth. 18.3.

Now by serious Meditation, work these eleven considerations on thy heart, till they have wrought out pride, and made thee universally Hum∣ble; In Vestures, Gestures, Heart, Words, Works. A man may have it in his Tongue, and be full of complement (as your Servant, Sir, &c.) and yet be full of craft. But the most proper seat of Humility is the Heart: We must learn of Christ to be Humble, not onely in Words, but in Heart. Mat. 11.29, For if the heart be once humbled, all will be humble; if there be a Treasury of Humility within, it will quickly appear in the Words and Works without:* 1.201 Such will stoop to any employment, whereby God may be glorified. They can well be content to be dishonoured, so God may be honou∣red; to decrease, so Christ may increase. Iohn 3.30. This made Paul to become all things to all men, and make himself a servant to all, that he might gain

the more. 1 Cor. 9.19, 20. How low did Christ stoop, that he might glorify God in the work of our Redemption, he made himself of no reputation, but laid aside his glory (for a time) and took upon him the form of a servant. Phil. 2.6, 7. he conversed with sinners, talkes with women, heales the sick, & washeth his Disciples feet. Many could be content to serve in places of Ho∣nour, Pleasure, Credit, but a gracious soule can stoop to the meanest service, and lowest place,* 1.202 so God may be honoured; yea, the Saints in their highest condition, carry humble hearts: David, when a King, yet is as lowly as a weaned child. Psal. 131. we need not levell good men, they will levell them∣selves, and carry low mindes in high estates. The more they have, or have done and suffered for God, the more humble they be, they lay all their Honours, Learning, Riches, Excellencies, &c. at the feet of Christ, as the twenty foure Elders cast downe their Crownes before the Throne saying, Thou art worthy to receive Honour, and Glory, and Power, Revel. 4.10.

Even Agathocles, King of Sicily, being a Potters sonne, would al∣wayes eat his meat in earthen Vessels, the better to mind him of his Originall.

Fictilibus coenâsse ferunt Agathoclea Regent.

That you may learn this choyce Lesson.

• 1. Be familiar with Humble men, make them thy bosome companions; for as he that toucheth pitch shall be defiled, so he that meddles with rich perfumes, will smell of their sweetnesse.
• 2. Remember thy last end, remember thou art dust,* 1.203 and must to dust again; we dwell in hou∣ses of clay, and our foundation is in the dust. Iob 17.14.16. when the house is clay, and the foun∣dation dust, such a house cannot long endure. What made Ierusa∣lem so proud and filthy? Why, She remembred not her last end. Lam. 1.9. Pray that you may know in good earnest, that you are but men. Psalm 9.20. (i. e,) poore, fraile, feeble creatures; what ever thy endowments be,* 1.204 yet this considera∣tion, that thou art Enosh, a poore, wretched, mi∣serable man, will humble thee. Remember what thou art by sin, and what thou shalt be in thy Grave; and thy Plumes will fall. Every proud man forgets himself.
• 3. To keep thee from pride in Externalls, and Naturall excellen∣cies, consider how the creatures excell us therein; the Lion in cou∣rage, the Horse in strength, the Birds in singing, the Lillies in Beau∣ty, the Spider in spinning, the Bee in working, the Eagle in Seeing, the Hare in running, the Dogge in smelling, &c.

2. In obedience, every creature excells man in his pure Naturalls. All creatures are Gods servants, and are ready to do whatsoever their Lord and Master shall command them: Even the Winds, and the Seas obey him. Hence the Lord sends us Dullards to learn Industry of the Ant. Prov. 6.6. Prudence of the Stork, Crane, Swallow, Ier. 8.7. and Gra∣titude of the Oxe and Asse. Isa. 1.3.

[Against Pride, see Alsteeds Encyclop. Ethic. lib. 21. cap. 12, 13. Vol. 2. in Folio. p. 12.77. Perkins 2. Vol. on Gal. 6.14. Bernards Thesaurus in the end. p. 134. Mr. Trapps Common-place on Arrogancy, in the end of his Comment on the Epistles. Mr. Woodwards childs Patrimony. 2. Part.

c. 4. Sect. 1. p. 50. &c. Mr. Clerks Mirruor. cap. 102. B. Hall's Ser. on Prov. 29.23. Vol. 2. Fol. p. 399.]

* 1.205[For Humility, see Mr. Henry Smith's Serm. on 1 Peter 5.5. p. 203. Mr. Rogers of Dedham his Comment on 1 Pet. 5.5. Bernards Thesaurus in the end. p. 136. D. Ier. Taylor's Rule of Holy Living. c. 2. Sect, 4. Sibelius in Psal, 132. Mr. Cawdry, Humility, the Saints Livery. D. Featly on Matth. 5.3.]

3. Blasphemers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This sin is fitly linkt to the former, Sins go not single, but they beget one another; Self-love begets Covetousnesse, Covetousnesse Pride, aud Pride Blas∣phemy. So that Blasphemy is the genuine daughter of Pride;* 1.206 when men have high conceits of themselves, they are oft punisht with a fall, and Pride being properly a spirituall sin, is punisht with spirituall judgements; God gives them up to a reprobate Sense, so that they fall from one sin to another, till at last they become Blasphemers.

2. Proud persons, are impatient, discontented persons, they can beare no∣thing: if God crosse them, or curse them (as he delights to resist the Proud) they presently fly in his face with Blasphemies. Revel. 16.9.11.27. as Iobs Wife would have had him do. Iob 2.9. As a vile person utters Villa∣ny. Isay 32.6. So a proud Atheist utters Blasphemy.

Quest. But what kind of Blasphemy doth the Apostle here mean, when he saith, Men shall be blasphemers?

Answ. Blasphemy in Scripture is taken many wayes, but especially two.

1. Largely, and generally, for any contumely or indignity which is done to men: so, reproachfull speeches, tending to the disgrace of another mans name,* 1.207 is in Scripture called Blasphemy. Titus 3.2. that they speak evill of no man; in the Originall 'tis, To blaspheme no man, and so much the derivation of the word imports, viz. to hurt the good name of another.

2. 'Tis taken strictly and most properly for opprobrious words which are uttered to the reproach of God, his Word, his Works, his Spirit, his Ordinances,* 1.208 his Ministers, his People. Now, though some learned men do take the words in the former sense, viz. for defamers, and slanderers; yet, our Translation renders it truly from the Originall, Blasphemers; as re∣lating to the highest kind of evill speaking, even to all manner of Blasphe∣my against the God of Heaven. In all ages there have been such, but in the last dayes men shall attain to a higher Degree in this Devillish Art of Blasphemy. That the word is thus to be restrained, is cleare from the Context,* 1.209 both before and after. The Apo∣stle useth a kind of Gradation.

1. He tells us, men shall be Self-lovers, Silver-lovers, Boasters, Proud, insulting over their Brethren, and, which is worse, they spare not God himself, but are Blasphemers of him.

2. The Apostle in V. 3. mentions false accusers, slanderers, and despisers of good men, which he would not (in all rationall probability) have done, if the word Blasphemy had been here restrained onely to slanderers. So that I take the word here to signify Blasphemy against God himself; and this hath many Branches.

• 1. Gods name is blasphemed Addendo, by adding or attributing that to God,

• which his soul abhorres. As that he is the Authour of sin, and approves of sinne. Psal. 50.21. Mal. 2.17. or that he is cruel, unjust, improvident, not regarding how the affaires of the world go. This is the blasphemy of Epicures.
• 2. Detrahendo, by denying God that honour which is due to him; as when we deny his Omnipotence, and say God is not able to deliver; this was the blasphemy of the King of Assyria.* 1.210 2 Chron. 32.17. or when men deny his Omniscience, Omnipresence, Eternity, Immensity, Immutability, and so upon the point deny all Gods Attributes, as the Socinians do: who hold that the Attributes are not Essentiall, but Accidents and Qualities in God. So when men give the Honour due to the Creator, to the Crea∣ture, as the Israelites who called their Golden Calfe, God; this is called a great provocation, and in the Originall, Blasphemy. Nehem. 9.18.
• 3. When men abuse the glorious Names and Titles of God, by pro∣phane cursing, swearing, forswearing, murmuring, fretting, and storm∣ing a•• Gods dispensations, this is to set our mouthes against Heaven. Psalm 73.9. and with Sennacherib, to rage against God. 2 Kings 19.28. Levit. 24.11, 25. Iob 3.1. Ier. 20.14.
• 4. When men raile on Christ, and revile him, as the Jewes did who lookt upon him as a meer man, and a sinner; as one that was mad, and had a Devill. Mat. 27.39.63. Iohn 9.24. and 10.20.
• 5. Gods Name is blasphemed, when men speak contumeliously, and d••sgracefully of the Word of God, as if 'twere false, imperfect, and no Rule for our lives. Or of the Workes of God, saying, This might have been otherwise, this might have been mended, &c.
• 6. When men revile the Magistrate, vvho is Gods Vice-gerent, this is called Blasphemy, 1 Kings 21.10. Naboth hath blasphemed God,* 1.211 yea, and the King. So 2 Peter 2.10. speaking evill of dignities, Blaspheming them saith the Originall. (i. e.) They make it their work, it is their Trade to goe up and downe reviling those in authority. So much the Participle of the Present Tense implyes: this is forbidden. Exod. 22.28.
• 7. Such as slander and Disgrace the Ministers of Christ, not so much for any personall defects, but because of their office, because they are Ministers of Christ; now Christ takes the contumelies done to his Em∣bassadours, as done to himselfe. Luke 10.16. They are Christs Or∣gans, and primary instruments, to promote and propagate his Glory in the world; they are his Heralds to proclaim his Name and Truth unto the world,* 1.212 and he will not suffer any to abuse them unrevenged. Thus when the Apostles were defamed, it was called Blasphemy. 1 Cor. 4.13. Rom. 3.8.
• 8. When men calumniate and traduce the servants of God, meerly for serving him: when they scorne and scoffe at Saints for their sanctity, this is called blasphemy. 1 Pet. 4.4. they speak evill of you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blaspheme∣ing you. Such were those. Iob 17.6. and 30.9. Psal. 69.12. and 71.9. Ezek. 5.15. Lam. 3.16. Nahum. 3.6. Mat. 11.18. 1 Cor. 4.9.
• 9. When men traduce and reproach Gods Ordinances as low, empty, mean things,* 1.213 so did those false Teachers, 2 Pet. 2.2. by whom the way of truth shall be evill spoken off. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blasphemabitur] the Christian Religion is the right way to salvation, yet those by their calumnies laboured to turn men from it. So Acts 13.45. and 18.6. Iames 2.7. Revel. 2.9.
• 10. When such as professe Christianity, live loosely and licentiously, when they live not up to their principles, nor answerable to their holy pro∣fession, they cause Gods Name to be blasphemed. 2 Sam. 12.14. Ezek. 36.22, 23. Rom, 2.24. and so do those that apostatize, and fall from the truth to Idolatry;

• they do, in an high degree, cause Gods to be blasphemed. Levit. 18.21. Isay 63.7. Ezek. 20.27.28. they disparage the Lords Pastures, and do interpre∣tatively say, There is no lovelinesse, truth, or goodnesse in the wayes and wor∣ship of God, and therefore they forsake it; what greater blasphemy! Thus Hymoneus and Alexander, making shipwrack of Faith, and a good Consci∣ence, are said to blaspheme. 1 Tim. 1. ult. and if those whom Paul peresecu∣ted, that did out of fear renounce the Faith, are yet said to blaspheme. Acts 16.11. oh how sad is their condition, and how high their blasphemy, who do electively, deliberately, and wil••ully forsake Christ, and his truth, with∣out any such tentation and triall.* 1.214 These come near to that irresistible blas∣phemy, and upardonable sin against the Holy Ghost. When men through Ignorance, & for want of Light, shall persecute Christ and his people; this blas∣phemy is pardonable, as we see in Paul, who was a persecuter & a blasphemer, but he obtained mercy, because he did it ignorantly. 1 Tim. 1.13. So did many of the Jews. Acts 3.17. But when men shall wittingly, willingly, malici∣ously, and despitefully oppose Christ, and his truth, as the Scribes and Pharises did, this is that blasphemy, which shall never be forgiven. Luke 12.10. Mark 3.29.

Let us now apply this Character of the last times, to our times, and see if all these 10. kinds of blasphemy, may not be found amongst us. The Lord is my Record, that I take no pleasure in the Devils victories, now in raking in this loathsome dung-hill. I desire to write with Teares, what I have read with trembling. I could heartily wish that the Land were clear of all those blasphemies, with which it is charged. But alas, if we go about to plead not guilty in this kind, we shall but double our guilt. Our blasphemies, and blas∣phemers, our Copps, and Coppins, our Colliers, and Nailers, our Foxes, and Farme-worths, our Biddles, and Bests (I might say Beasts) are taken notice of by Forreiners,* 1.215 as well as by Natives: There needs no secret search, or digging for these abominations, they are Publisht and Printed to the view of all, so that they cannot be concealed, or denied. Had they kept their blas∣phemies in secret, we had been silent, but since they have been so impudent, as to Print blasphemy, it can justly offend none, if we Print against them: 'Tis fit the Remedy should be as large as the Malady. Since Generalls are no charge, let us descend to particulars.

1. Are there not some amongst us, that have Printed, that God is the Au∣thour of sin; not only of the action, but also of the Ataxy, Anomy, Obliqui∣ty, and Sinfulnesse of the Action.* 1.216 Are there not some that accuse him of cruelty, and unjustice in his Decrees?

2. Are there not others that deny God in his Attributes with the Socinians? and others that give out they are infallible, and equall to God, having no sin in them? Thus Nailer, Fox, and the rest of that Heretical, accursed, blas∣phemous Quaking Crew. Are there not such Ranters amongst us, that by hellish cursing and swearing, tear in pieces that great and dreadfull name of the Lord our God? Are there not such amongst us as have reviled Jesus Christ, and with the Arrians and Socinians, make him a man, whilest they publish to the world, that themselves are Deified, and become Gods? they make themselves perfect, and Christ imperfect. Have we not those that speak basely of the sacred Scriptures, Cry down Magistracy, Rayle on the Ministery, Revile Reall Saints? Lastly, is not Gods Name blasphemed, and that in England by the loose lives, and licentious Tenets even of Professors? and this is one sad aggravation of the blasphemies of our time, that many Professors are turned Blasphemers. Those that have been nurst up in the bo∣some of the Church, for 20, 30, 40. years, and had a form of godlinesse, and (as in Charity we hoped) some of them had the power of it: yet now are

turned blasphemous Apostates, and have discovered their rottennesse by per∣secuting the Truth, which sometimes they protest. Had they been open enemies, Turks and Tartars, that had thus blasphemed, it might have been easier born, but lo these are the wounds wherevvith Christ vvas vvounded in the house of his (seeming) friends. Zach. 13.6. they that eat of his bread, and drink of his cup, have lift up the heel against him. Had he been thus blasphemed and derided in Egypt, it had been no vvonder. Hos. 7. ult. but to be thus abused and abased in England, vvhere the Gospel hath been preacht above 100. years! for us vvhom the Lord hath made his darling Nation, whom he hath loved and tendred above all the Nations in the world, for vvhom he hath broken the Povver and Policy of mighty ene∣mies, and hath given such successe by Sea and Land, that all the Nations round about us, stand amazed; for us, after all these free and undeserved fa∣vours, to blaspheme the God of our mercies, and vvith the Beast, to crop the tree that shelters us, and bite the hand that feeds us; is an Act of the highest ingratitude, and basest rebellion in the world. Deut. 32.6. Good turnes ag∣gravate unkindnesses, and our guilt is increased by our obligations. Solomons Idolatry vvas far worse then that of his wives, because he had better breed∣ing, and God had appeared twice unto him, 1 Kings 11.9. As our Saviour said sometimes to the Jews. Iohn 10.32. Many good works have I shewed you, for which of these do ye stone me? So may the Lord say to England, O England,* 1.217 I have been to thee a Rock, and a Refuge, a Sun, and a Shield, I have wrought wonders for thee in Church and State, by Sea and Land; for which of these favours dost thou blaspheme my Name, deny my Word, and overthrow the very Foundations of Religion? hath the Lord been a barren wildernesse to us, or what iniquity have we or our Fathers found in him, that we should rebell against him? Ier. 2.5. as the Apostle said some∣times to the Galatians, am I become your enemy, because I tell you the truth? So is God our enemy, because he hath given us his truth, and all the tokens of his love? what could he do more for England then he hath done? if therefore instead of the grapes o•• Faith and Obedience, we bring forth the wild grapes of Heresy and disobedience, what can we expect but to have our Vine-yard laid waste?

2. A second Aggravation of our horrid blasphemies, is this. That they have broke forth, since we have made a Covenant to the contrary, and that in the most solemn manner, that ever any Covenant was taken in this Land, with hands lifted up to the most high God, That we would extirpate Heresy, Schisme, and profanenesse, and whatsoever shall be found contrary to sound Doctrine, and the Power of Godlinesse. But alas, many of us act as if we had taken a Co∣venant to promote them.

3. Instead of an extirpation of Schisme and Heresy, there is too much connivence, indulgence, and toleration given them, and that by some of them whose hands are at this day in Print, set to the solemn League and Co∣venant. Durst Hereticks and Blasphemers be so bold to Preach, and Print as they do, if they had not (too) indulgence from some in Authority? Oh that they would no longer bear the sword in vain, but as they are a Ter∣rour to Drunkards,* 1.218 Swearers, Thieves, and Vagabonds, so the Lord make them a Terrour to those that are Drunk with Heresies and Blasphemies. That Magistrate which hath power to punish such offenders, and yet spares them, becomes partaker with them. Men post the punishment of such of∣fenders one from another; the Magistrate saith, Let the Minister reprove it, the Minister sayes, Let the Hearers reform it, and they say, Let the offerder answer it. Thus, when the Sea breaks in, all the Borderers contend whose right it is to mend the damme; but whilest they strive much, and do no∣thing,

the Sea hereby gets further in, and drowns the Country. The Ap∣plication is easie. 'Tis long since observed, that England hath golden Lawes, but leaden executioners; and that we yet want one Law. viz. A Law to bind Magistrates to put all the rest of the Lawes in execution.

Vse. Let us be deeply affected with the blasphemies, and dishonours, that are done unto our God, in the land of our Nativity, Let's mourn for all the abominations, and specially for the prodigious blasphemies which are found in the midst of us. Let them deeply affect and afflict our hearts; if we love God, they will do so, for Love is very tender of any wrong, that is offered to the party beloved. Thus Moses burnes with an holy zeal, when he heard that one had blasphemed God, he puts him in Ward, and at last stones him to death. Levit. 24.11, 12. David hated such persons with a perfect hatred, and counts them as his enemies. Psal. 139, 20, 21, 22. Hezekiah hear∣ing of Rabsheka's blasphemies, Rent his cloathes. Isay 37.1. So did Paul and Barnabas, Acts 14.14. when they heard the blasphemy of the Ly∣strians, crying them up for Gods, they rent their cloathes, to expresse the rending of their hearts with grief and indignation, at what they heard. And wicked Iezabel's proclaiming a Fast upon the false accusation of Naboth for blasphemy. 1 Kings 21.10. may teach us to be zealous against Reall blas∣phemy. So the High Priest rending his clothes for conceited blasphemy. Matth. 26.65. if every one of us should do so, when we hear God and his Gospel blasphemed, we should have more rent then whole clothes, and scarce a whole garment to be found amongst us.

2. Let us shew our dislike of blasphemy, by reproving the broachers of it. This is the greatest love that we can shew them; Hence we are command∣ed not to hate our Brother, but rebuking, to rebuke him, (i. e.) freely, plain∣ly, soundly, and sincerely. Levit. 19.17. The converted Thief reproves his fellow for blasphemy. Luke 23.39, 40. So when the Devill began to utter blasphemy, and to challenge all the world for his own, and began to call for worship, our Saviour cuts him short, and in a holy detestation bids him be∣gone, for he would reason no longer with him. Matth. 4.10. yet if we per∣ceive that men are incorrigible, and incurable, Prudence must be used; we may not give holy things to dogs, which will but rend us for our pains. Mat. 7.6. reprove not such, lest you increase the flame, instead of quenching it. This was one Reason why Hezekiah commanded his Commissioners, when they heard the blasphemous Menaces of Rabsheka, not to answer a word, deeming it in vain to make any Reply, when it would but incite him to fur∣ther rage. Isay 36.21. But where we see any to be teachable or Tractable, and may be wonne by our Reproofes; of those let us take compassion, pul∣ling them out of this flame. They will one day blesse God for you, as David did for Abigail, when she stopt him in a way of sin. 1 Sam. 25.32, 33.

3. Let all that professe Religion, be exact and circumspect in all their wayes and walking, lest they cause the Name of God to be blasphemed. The world is apt to accuse us withou•• a cause, as the Devil did Iob; and to call us blasphemers, as Iezabell did Naboth; 1 Kings 21.10.13. and the Pharises Christ. Matth. 9.3. Iohn 10.33. and the Jewes Steven. Acts 6.11. 13. when themselves were the persons guilty of that crime. So those Hypo∣crites that called themselves Jewes, and seemed to worship God, when they were the Synagogue of Satan, and worshipt the Devill; yet could blas∣pheme and revile the true Saints. Revel. 2, 9. A spot in fine Cambrick is soon seen, and one dead flye marres a whole boxe of pretious oyntment, when a hundred may fall into a barrell of pitch,* 1.219 and no body regards it. The sinnes of a David will quickly cause Gods Name to be blasphemed, and therefore Gods hand vvas sharp upon him, and upon the Jewes,

rather then the Gentiles. Ram. 2.9.24. Hence the Apostle exhorts Wives and Servants to walk as becomes the Gospel, that the Name of God be not blasphemed. Titus 2.5. 1 Tim. 6.1. Some are afraid of blasphemous words, but how many live blasphemous lives?* 1.220 they praise God with their words, and reproach him with their covetous, cruell, unrighteous conversations. These are botches in Christianity. Let the falls of others make us fear, when Ce∣dars fall, let the Firre-tree howle. Zach. 11.2. The Falling-sicknesse was ne∣ver so common as now. One falls to Atheisme, another to Papisme, one falls to Quakerisme, and another to Rantisme. How many professors, that could have pull'd out their eyes, to have done us good, formerly; yet now be ready to pull out their Ministers eyes? Many that prayed, and prized Ordinances formerly, yet now have cast off all, and are become scan∣dalous both in their Practice, and in their Principles. This is a Lamentation. and should be to us all matter of Lamentation: for this our eyes should run down with Tears, even for the slain (in a spirituall sense) of the daughter of Gods people. Ier. 9.9.

4. Instead of blaspheming,* 1.221 get a habit of good speaking, God loves to do good to those that speak good of his Name. As in our hearts, we should have High and Reverentiall thoughts of God, so with our words we should Blesse him; that is the proper use, and end of the Tongue. Psal. 51, 15. Iames 3.9. with the Tongue we bless and praise God, declaratively, and God blesseth us imparatively; and this is the advantage a man hath, above other creatures, that we can be distinct and explicite in Gods praise. Psalm 145.10. all thy works praise thee, and thy Saints shall blesse thee. The creatures offer the matter, but the Saints publish it; their Tongue is as the Pen of a ready Writer,* 1.222 to set forth Gods praise. Psal. 45.2. Hence our Tongue is called our Glory. [Psal. 16.9. and 30.13. and 57.9. Gen. 49.6. what David calls his Glory, the Apostle applyes to the Tongue, Acts 2.26.] because with it we should praise and glorify God. Let your words be alwayes modest and Gracious. The Jewes were so carefull of their speeches, and so abhorred blasphemy, that they would not name the word, but by an Antiphrasis, and Eu∣phemisme, they called it by the contrary, and oft put the word Blessing, for cur∣sing and blaspheming; and this did not only holy Iob 1.5. but even wicked Ie∣zabel, 1 King. 21.10. & Iobs wife, Iob 2.9. yea the devil himself. Iob 1.11. we should Answer all Satans Temptations this way, as pious and couragious Polycarp did the Pro-Consul, who bid him deny and blaspheme Christ, and he should live. He sweetly answered, Fourscore and six years have I ser∣ved Christ,* 1.223 neither hath he ever offended me in any thing, how then can I revile my King, that hath thus kept me? It had been good for wicked men if they had never a∣ny Tongues, rather then to abuse them to the disho∣nour of that God that gave them. Now since the sin of Blasphemy is Epide∣mical, and very common in the land, I shall set down some considerations against it.

1. Consider that the sinne of Blasphemy is one of the highest and most horrid sins in the world.* 1.224 Some sinnes are more directly and immediately against mens own persons, as idleness, prodigality, &c. some are a∣gainst other mens persons,* 1.225 as coveting, lying, slandering; but the Blasphemer fights directly against God: Other sinners strike at God, but this pierceth him, and strikes through his name with his maledictions, & execrations, and there∣fore God will have him stricken dead.* 1.226 Levit. 24.10, 11. Isay 36.6. Hab. 3.14.

2. 'Tis an high contempt of of God, 'tis a desperate flying in his face, and charging him with folly, cruelty, and Tyranny. Iob 1. ult. This pro∣vokes

God to wrath, so that he beares not with blasphemers as he doth with other sinners, but cu••s them off more speedily, as a people ripe for ruine.

3. It argues the highest Ingratitude in the world. For a man like a mad dog, to fly in the face of his Master, who keeps and feeds him, and to use that Heart and Tongue which God made for his praise, to the dispraise and disparagement of his Creator, to load him with injuries, who every day loads us with mercies, and to curse him, who blesseth us. What greater Ingratitude? These crucify Christ afresh to themselves. H••b. 6.6. and are in a worse condition then many of those who did actually crucify him; for they did it ignorantly, but these willfully against light and conviction. 'Tis infinite patience that the earth doth not open her mouth, and swallow them up alive; and if the rocks rent, the fonndations of the earth were moved, and the Sun hid its self, when Christ was cru∣cified and blasphemed,* 1.227 by many that knew him not: Oh how doth the whole Creation groan under the bur∣den of such, as crucify the Lord afresh, and wittingly, and maliciously put him to an open shame?

4. It doth exceedingly debase a man, and makes him viler then the vilest creature, that we tread under our feet; for they in their kind praise God, and shew forth the Wisdome, Power, and Goodnesse of their Creator. But the Blasphemer dishonours him in all his Attributes.

5. 'Tis a most unprofitable sin; other sins have some seeming pleasure and profit to allure, but what pleasure or profit can it be to rage against the Just and Great God?

6. Such are guilty of a most pestilent scandal, they grieve the godly, harden the wicked, offend the weak, who are quickly turned out of the way; and become an ill example to their children, who like soft wax, are ready to be framed to any thing; like Spunges, which suck up any water that comes near them. Now, Woe unto them by whom Scandalls, especially Blasphemous Scandalls come. Matth. 18.6, 7.

* 1.2287. 'Tis a sin which makes men most like to the damned in Hell. As the Saints in Heaven being filled with joy, shall Vocally sing the Praises of their Re∣deemer; so the damned in hell being filled with the wrath of God, shall Vocally blaspheme him. Hell is full of blasphemy. 'Tis the very work of the dam∣ned to lye under the intolerable wrath of God, conti∣nually blaspheming him. He that accustomes himself to such language here, let him take heed that he be not put for ever to sing it there:* 1.229 and if the wicked, that in this world do but taste of the cup of Gods wrath, yet blaspheme him for their torments. Revel. 16.9. how will they be filled with blasphemies, when they shall be filled with the wrath of God for ever?

Lastly, as 'tis the greatest sin, so it makes men obnoxious to the saddest judgements of God, and severest punishments of the Magistrate, when a man shall directly and purposely speak reproachfully of God, denying him in his Attributes, or attributing that to him which is inconsistent with his Nature; this is called direct and immediate blasphemy, and if it be acted not out of Infirmity of nature, the person not being distempered with sicknesse, melan∣choly, or madnesse;* 1.230 but out of Malice, Deliberation, and Obstinacy; then the party is to dye without mercy. Lev. 24.13, 14, 15, 16. this was no judicial Law, peculiar only to the Jews, but it being of the Law of Nature, is an Universall Law for all Nations. He, who ever he

be that shall directly and obstinately blaspheme the Name of the Lord; shall surely dye. Hence wicked Iesabel, that she might stone Naboth to death, pro∣claimes him a blasphemer. 1 Kings 21.11.14. this stoning endured till Christs time, as appears by their stoning of Steven. Acts 7. now if every direct and obstinate blasphemers should be stoned to death in England, what showres of stones would there be in all parts of the Land? and if Nebuchadnezzar, a Hea∣then, by the Light of Nature could make a Decree, That who ever blas∣phemed the God of Heaven, or spake any thing amisse concerning him, should be cut in pieces, and his house be made a Dung-hill. Dan. 3, 29. how much more ought Christian Magistrates to make severe Lawes for the pu∣nishing of such high offenders; lest as their light and charge is greater, so they suffer double punishment. We see how carefull Magistrates are to pu∣nish Thieves and Murderers of men; and shall Spirituall Theeves, who rob God of his Honour, deny his Being, and since they cannot kill him yet will smite him with their Tongue, be suffered to go unpunished? We see how tender great men are of their own Names, Honours, Priviledges, and Lives; if any oppose them, he must dye for it, and shall he that abuseth and blasphemeth the King of Kings,* 1.231 not dye the death? Surely, as this is the grea∣test sin, so it should be punisht with some eminent and remarkable punishment. This Hellish sin defiles the land, and cannot b•• purged away, but by the death of the Blasphemers. Impunity breeds Blasphemy, and all manner of sin. Eccles. 8.11. Paul must excommu∣nicate such. 1 Tim. 1.1.20. and the Magistrate must cut them off. Levit. 24.6.16. Dan. 3.29. and when men cannot, or will not punish them, God takes the sword into his own hand. He cut off blasphemous Sennacher••b, with one hundred fourscore and and five thousand men. 2 Kings 19.35. Blasphe∣mous Arrius voyded his bowells,* 1.232 and so died. The Syrians blaspheming the God of Israel, and calling him the God of the Mountains, and not of the vallies; many thousands of them fell by the sword. 1 Kings 20.29, 30. and if the Lord be thus terrible in the Camp of the Assyrians for blasphemy, where will blasphemous Christians appear, who sin against greater Light, and greater Love.

Caution, Yet every unadvised speech or act against God, doth not pre∣sently denominate a man a Blasphemer. There be may blasphemy in what is spoken, and yet the person speaking not to be a blasphemer. Iob and Ieremy spake many things unadvisedly (when under a tentation;) yet blasphemed not. Blasphemy properly taken, is ever joyned with an intent to cast re∣proach upon God. As every one is not a lyar, that telleth what is not true; but he that telleth an untruth, knowing it to be an untruth, with an intent to deceive and wrong others: so he that thinks or speaks a thing unbecom∣ing God with an intent to reproach or slander God and his wayes: This is Blasphemy directly against God.

6. Disobedient to Parents. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Parentibus non obedientes.

Next unto God, our Parents are to be loved and obeyed; he that dares blaspheme the one,* 1.233 will never fear to abuse the other; he that dares revile his Heavenly Father, will not stick to rebell against an earthly one: Hence Haters of God, and disobedient to Parents, are yoakt together in the same Predicament. Rom. 1.30.

This is a branch of pride, 'tis that which makes men so refractory,* 1.234 and rebellious, that no perswasions of their superiours, can work upon them, nor any in∣treaties winne them to obedience. The words are in∣definite, and equivalent to an Universall.* 1.235 In the last dayes, men shall be disobedient to Parents, in the Plurall number. viz.

To Parents.

• Naturall,
• Politicall,
• Spirituall,
• Domesticall.

1. In the last dayes, men shall be disobedient to their naturall Parents of both sexes,* 1.236 Father and Mother. Thefe especially are here implyed in the word Parents, though I shall not exclude the latter, since the Character in its fullest Latitude, suits so fully with our times.

1. Was there ever more contempt of Naturall Parents? is not the com∣plaint generall, that the youth of our age is exceeding Haughty, Vaine, Light, Loose, Hypocriticall, and Rebellious to Parents? it may be, whilest they be rich, and can give them something, they will shew some externall Reverence and Obedience out of Self-respects, that they may get something from them: but let those Parents become Poor, Old, Sick, or a little burdensome, to them; then oh what Bitter, Saucy, Re∣proachfull words: what harsh, Vexatious, and Uncivill carriage, do they expresse towards them, as if they were some base Peasants, rather then their naturall Parents? The Storks of Heaven shall rise in Judgement against the rebellious children of this age, for such is their naturall affection to their dams, that they feed them when they are old;* 1.237 and 'tis but reason, that as our Parents, have nursed and nourished us, so we should do the like for them, if need require; this is called a requiting of their love, and is very pleasing in the sight of God. 1 Tim. 5.4. We must not only love them, and reve∣rence them externally, and internally, but we must shew our love by succouring, and supporting them in all their necessities: and so far as we are able, we must answer their tender cost and care to us by doing good to them again. So did Ioseph, Gen. 47.12. and Christ commends the care of his Mother to Iohn. 19.26, 27. so Ruth 2.18. 1 Sam. 22, 3, 4. con∣sider the heavie curses which God denounceth against such as contemn their Parents. God will suddenly cut them off, they shall not live out half their dayes. Deut. 27.16. Prov. 20.20. As God prolongs the life of the Obedi∣ent. Ephes, 6, 3. So he hath threatned shamefull death to the disobedient. Prov. 30.17. the Ravens shall pick out their eyes. (i. e.) they shall be put to an untimely death,* 1.238 and hanging on a tree, they shall be meat for Ravens, and the fowles of the aire. So Deut. 21.18, 19, 21, 22. Lev. 20.9. Mark 7.10.

2. As thou hast been ungratefull to thy Parents, so thy children shall be ungratefull to thee.* 1.239 As men mete to others (especially their Parents) so God raiseth up some usually to mete to them again. A scoffing Ham is punisht with a profane Canaan, and both of them are punisht in the cursed Ca∣naanites that descended from them, and proved Imitatours of their Fathers wickednesse. Gen. 9.25. This was one of those sins which caused the day of Ierusalems sorrow to draw near. Ezek. 22.7. I wish it be not a fore-run-runner of some judgement to this Nation.

2. Magistrates are the politicall fathers of our country. Gen. 45.8. Iudg. 5.7. 1 Sam. 24.11. Lam. 3.3. God commands us to honour them, yet how do those filthy Dreamers (as S. Iude 8. stiles them) despise dominions, and speakevill of dignities; as if God had given them a command to dishonour and abuse them. We have those that shew not so much as externall Reve∣rerence to them. How unlike are these to the Saints of old. Mephibosheth falls on his face before David, 2 Sam. 9.6. and Nathan bowes himselfe before him. 1 Kings 1.23.

Object. Many of our Magistrates are carnall, wicked men.

Answ. Admit they are so, yet they are Magistrates still, and are depu∣ted by God to that office having power and authorite from him, and in this respect, though they be never so vile and wicked, yet, we are to give them all due Reverence and respect both internall and externall. Saul was a wicked man, a persecuter of holy David, and Ionathan; yet David respects him as the Lords anointed still. 1 Sam. 24.6. The sonnes of Heth were Heathens, yet Abraham bowed himselfe unto them. Gen. 23.7. Esau is expressely called a profane man. Heb. 12.16. yet Iacob calls him my Lord Esau, and bowed seven times before him. Gen. 33.3. Festus was none of the best, yet Paul gives him his Titles of honour. Acts 26.25. Most noble Festus, and if we must pray for Nero's and Tyrants, and all in authority, which is the great work. 1 Tim. 2.2. then surely we may bow in a civil way unto them, un∣cover our heads and give them respective language. How then can those Monsters, rather then men, boast of their sanctity, when they have not common civ••••ity? or say they love God, when they slight his Vice-gerents,* 1.240 and Substitutes.

3. Ministers of Christ are spirituall fathers, they are Instruments of our Conversion and Regeneration.* 1.241 1 Cor. 4.14, 15. Elisha calls Elijah his Father, 2 Kings 2.12. and 6.21. and 13, 14. Iudg. 18.19. 1 Tim. 1.2. Titus 1.3. now when was there ever more contempt cast upon the Mi∣nisters of Christ solely, because they are his messengers; and that by a company of proud, censorious Sectaries and Seducers; unsetlted, turbulent, arrogant spirits; raging waves of the Sea, foaming out their own shame. Iude 13.* 1.242 Calling us Witches, Devills, Serpents, Antichrists, &c. They for∣get that Ministers are by Office Elders, and the Apostle would have such to be used with more reverence and respect then ordinary men. 1 Tim. 5.1. But such railing is the Livery we must expect from this ungratefull world. Thus did they revile the Prophets, Apostles, yea and Christ himself; he was called a mad-man, a wine bibber, a devill. And if they have called the Master of the House,* 1.243 Beelzebub; what may the ser∣vant expect, Matth. 10.25. Thus they called Cyprian, Coprian; Athanasius, Sathanasius; Calvin, Cain; and Forell, Devill; no sooner is a man a faithfull Minister of Christ, but he is half a Martyr. But let such Raylers know, that they carry about them the black marks of unregenerate men, and such as never tasted the Power and comfort of our Ministery; yea, and, except God give them Repentance, of Reprobation.

4. Masters of Families are called Fathers. Thus Naamans servant calls him, My Father. 2 Kings 5.23. How do these also complain of the abuses of their servants? The heeles are now where the head should be. Every Iack looks now upon himself as a Fellow-creature with his Master, and some think themselves Superiour; especially if the Master be a carnall man, and themselves have a little smattering in Religion, then

they think they may leave their callings, and run from the shop into the Pulpit, contrary to that, 1 Cor. 7.20. let every man abide in his owne calling. 'Tis true, as a Master is a wicked man, and commands wicked things,* 1.244 as to profane the Sabbath, lye, cozen, &c. he may not be obeyed; 'tis no dishonour to earthly Masters, to see their Heavenly Master preferred before them. Thus we may not be the servants of men. (1 Cor. 7.23.) To obey their wicked commands; he speaks in respect of conscience, and in re∣gard of the inward man: He forbids not bodily service to men, for a wick∣ed Master, though he be never so vile, yet commanding such things, as a Master may command by vertue of his place, is to be obeyed; as appeares, 1 Tim. 6.1, 2. he speaks of servants that had Infidels to their Masters, he would have them so to carry themselves towards such Masters, as account∣ing them worthy of all honour; not derogating ought from their obedi∣ence, because themselves are called to the knowledge and profession of Christ: yea they must the rather be carefull to walk honestly and upright∣ly, that they may credit the Gospel, and winne their Masters to Christ. However it be, yet servants must not faile in their duty, because Masters are carelesse of theirs.

Object. The Anabaptists of our time object, That in Christ all are equall. Gal. 3.28. and therefore there should be no difference between Master and Ser∣vant, for Christ hath purchased Liberty for u••▪ and hath made us free from Subjection. Gal. 5.2.

Answ. Subordinata non sunt contraria. Our Spirituall priviledges do not abrogate our civill respects to our Superiours. And though beleevers as they are in Christ, are all one and equall; yet considered as they are members of a Politick body, and in civill respects, so there is an inequality; and though Christ hath freed us from the curse of the Law, and from the Tyranny of sin, and Satan; yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in. Hence even in Gospell-times, we read of Master and Servants, Superiours and Inferiours, with directions how Inferiours should walk towards Superiours. Rom. 13. and Servants toward their Masters. Ephes. 6.5, 6, 7. with promises to reward such as conscienciously perform the duties of their place. V. 8.

Object. But my Master is harsh and cruell.

Answ. Yet you must obey, and so be subject not only to good Masters, but also to the froward, 1 Pet. 2.18. Sarah dealt hardly with Hagar, yet the Angell bids her return and submit her self to her Mistris, Genesis 16.6. 'Tis a crosse and affliction which the most wise God hath allotted to you, and you must bear it patiently.

7, Vnthankefull. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ingrati.

* 1.245The sin of Ingratitude is one of those sins which do more especially render these last times so perilous. Men will be unthankfull to their Benefactours for favours received: and how can it be otherwise? since they that are Blasphe∣mers of God, the great Benefactor of all the world, and disobedient to Pa∣rents, who are the Instruments of their being, must needs be ungratefull to inferiour Benefactours, who have deserved better at their hands.

Quest. What kind of unthankefull persons doth the Apostle here speak of, whether such as are unthankefull to God, or man?

Answ. To both. In the last dayes men shall be ungratefull to God for peace and the Gospel of Peace; and to Parents Natural, Politicall, Spiritu∣all, and to other their Benefactors. Those that bred them, bare them, and defended them; those that fed them with the bread of life, and spent them∣selves like Lamps, to give light to them; such is, and will be, the ingratitude of the last times, that men will seek their lives, who endeavoured to bring them to life,* 1.246 and will labour to cast them into prison, and darknesse, who laboured to bring them to light, and liberty; and will tread them under feet, whose feet they shuld esteem pretious, and as for the God of their mercies, either they forget him and his wondrous works, Psal. 106.21.24, 25, 26. or else they ascribe all to themselves, as if if they had merited, and deserved them. Hab. 1.16.

2. They do not once think of the God of their mercies, they forget him dayes without number, he is seldom in their thought; like swine they eat the Mast, but look not to the Tree from whence it comes; like the Lepers, ••en cleansed, and but one in ten that returnes to give thanks. Luke 17.17.18. Like Patients, when once cured, they forget the Physician. Like Mariners, when landed on the shore, forget what they promised in the storme. Psal. 78.34.36, 37.

2. Instead of acknowledging his favours, they fret and murmur at the least afflictions: if God bestow a thousand curtesies, and lay but one crosse on them, they forget their mercies, to think on the present misery.

3. In their works they render evill unto God for all the good which he hath shewed them,* 1.247 (which is the highest ingratitude:) no favours can win them; but, if God had been their deadly enemy, they could not have acted more violently, and virulently against him.* 1.248 This makes men like the Devill. To render good for evill, is Divine. To render Good for Good, is Humane. To render evill for evill, is Brutish. But to render evill for Good, is Devillish. This brings ruine to a man, and his house. Ier. 18.20, 21, 22. We know what befell Sauls family for his ingratitude to David. So true is that of Solomon, Prov. 17.13. Who so rewardeth evill for good, evill shall not depart from his house. Though such may escape the lash of mens Lawes, yet the revenging hand of God will find them out. This we see in the Jewes, who for their Ingratitude to Christ in cursing and crucifying him, who by his doctrine, la∣bours and miracles, would have converted and saved them; are to this day the people of Gods curse, dispersed and despised over the face of the whole earth. And if he deserve punishment who renders evill for evill but to man,* 1.249 what shall be done to him who renders evill for good, and to his God; who never did him hurt? This is not onely notorious ingratitude, but perfidious violating the very Law of Nature, which the God of Nature will not suffer to passe un∣punisht.

1. Let such consider that Ingratitude is a sin against the very Light of Nature. It's naturally ingraven in the hearts of men, to do good to those that do good to them.* 1.250 Mat. 6.46. Hence Heathens have condemned it, as one of the vilest sins; call a man an ungratefull man (say they) and you need to call him no more. Some vices are pleasing to Nature, and ap∣plauded by it; but Ingratitude is generally abhorred of all.

3. It debaseth men and sets them below the beasts that perish, all sinne doth so, but this especially. Hence the Lord complaines of ungratefull Is∣rael,

that they were worse then the Oxe and Asse, two creatures,* 1.251 the most dull and heavy of all the rest; yet these have some expression of affection to those that feed them, they know and acknowledge them, they be ready to serve and obey them. Isay 1.3. The kindnesse of the Lion to the man which pulled the thorn out of his foot, who lists may read in Aul. Gellius. Noct. At. lib. 5. cap. 14.

4. The Scripture sets a blot and a brand on such. Thus Laban is branded for his ingratitude to Iacob Gen. 31.2. &c. and Saul and Nabal to David. 1 Sam. 19.10. and 25.10. and Pharaoh's butler, who, when he was promoted, forgot Ioseph, Gen. 40.22. and Ioash who slew Zechariah, that had been loyall to him. 2 Chr. 24.22, 23. the Lord suddenly punisht him for it. 2 Chr. 24.25. Especially, the Scripture sets a black mark upon those sordid, unrighteous, disingenious spirits, who fight against God with his own blessings,* 1.252 and bestow his silver and gold on Baal. Hos. 2.8. with the Israelites, they turn their jewels into an Idoll, and then dance before it, and worship it. Iesurun when fat and full, kicks at the God which fed him. Deut. 32.15. like Mules, which being filled with their dammes milk (matrem calcibus petunt) fall to kicking the damme that fed them. The Hebrewes have a Proverb. In fontem ex quo semel bibisti, ne proji∣cito glebam, much lesse in fontem ex quo semper. God is our Creatour, Preser∣ver, Father, and Friend; and therfore they do very foolishly, who do thus ill requite him. Deut. 32.6. Take heed therefore of this Spunge of the De∣vill (as Austin calls Ingratitude) wherewith he wipes all the favours of God out of our soules.

* 1.2535. Unthankfullness stops the Current of Gods mer∣cies, and provokes the Lord to strip us of all. Solomon forsakes the God of his mercies; by it he lost ten parts of his Kingdome, and had adversaries ever after 1 Kings 11.9. Hezekiah, when recovered, rendred not according to mercy received, therefore wrath came upon him from the Lord. 2 Chron. 32.25. It maks the Lord to repent of the blessings he hath given us. 1 Sa. 15.11. It made David repent of his care in protecting the flocks & ser∣vants of ungrateful Nabal from violence.* 1.254 1 Saw. 25.15.16.21, 22. In vain have I kept all that this fellow hath, since he requites me evill for good; Ile destroy all that belongs to him. So saith God, in vain have I saved such a man from the Sword, Plague, Famine, therefore I will now destroy him utterly for his rebellion. God cannot endure these Sepulchra beneficiorum, these unthankfull buriers of his benefits.

6. 'Tis a sad aggravation of mens sins; This makes the sins of the Saints so exceeding sinfull, because they are committed against the greatest Light and Love. God Registers all the mercies which he bestowes on us, and when we sin against them,* 1.255 we shall be sure to hear of it. 2 Sam. 12.7, 8, 9, 10. 'Tis a sinne that levens and sowres our other sins, and makes them farre more loathsome. It stops mens mouthes, and makes them excuselesse, so that they have no∣thing to say for themselves. Ezra 9.9, 10. when he had set forth what God had done for them, and how they had rebelled against him, he cries, and now Lord what shall we say after all this? q. d. We have nothing to say for our selves, since we have again forsaken thy commandements, notwithstand∣ing all thy mercies and deliverances given to us; this brought ruine on them. V. 13, 14.

7. Idolaters will rise in Judgement against such; if they will praise their

dung-hill-Gods, shall not we praise the living God? Iudg. 16.23.

8. Unthankfull men are unfit for Heaven, for there the Saints do no∣thing but sing Hallelujahs and praises to their God for ever. Revel. 5.12, 13. Luke 2.13.

This is one of the crying sins of England, Ingratitude both to God and man, never raigned nor raged more amongst us then at this day; As the Lord loads us with mercies, so we load him with our Apostasies. No Nation under heaven so beloved as we, and no Nation under Heaven, that have worse requited his love. 'Tis a Miracle of mercy that he yet continues his mercies to us, and that he hath not long agoe stript us naked, as in the day when we were born. Let it therefore repent us of our unkindnesse to our good and gracious God, and, for the time to come, let us expresse our Thankful∣nesse in Reall obedience.* 1.256 We have nothing else to give unto God but Thanksgiving, that is his Rent and due. Psal. 29.2. and 50.14. every ho∣nest man will pay his Rent, onely take heed that you pay it not to a wrong Land-Lord; ascribe not the glory of what you are, or have to your selves, or to the Creature; all must be given primarily to God: 'tis true, we may thank, and pay the messenger, but not like the Doner. Cant. 8.12. the Keepers of the Vine-yard have two hundred, but Solomon himself hath a thousand. Se∣condarily, we may give Thanks to Gods Instruments, whose hearts he moves to help us. Thus David first blesseth God, and then Abigail. 1 Sam. 25.32, 33. 'Tis the Almes (if I may so say) which we give unto God; in all other things, God blesseth us, but in Thanksgiving, we bless God. Psal. 50.22. Iames 3.9. God blesseth us Imperatively, we bless him Optatively, when we desire and endeavo••r to set forth his promises. This is the way to increase and preserve our blessings,* 1.257 both Temporall and Spirituall, and if we merit in any du∣ty, 'tis in Thanksgivings. He that gives Thanks for an old mercy, makes way for a new one. This is more pleasing unto God then all legall Sacrifices. Psal. 50.8. and 69.30, 31. 'Tis one of the most excellent parts of Gods worship, whereby we do in a speciall manner glorify him. Psal. 50. ult. yea in some respects God hath more glory from the Saints on Earth, then from the Saints in Heaven: for they praise him without opposition, in the middest of his friends; but we praise him with much danger and difficulty in the middest of his enemies. This is the end of our Creation. Prov. 16.4. Isay 43.21. every member, every sense, every faculty of soul, and part of our bodies, calls for Thankfulnesse. Quot membra, tot ora. Had we but wanted a Legge, or an Arm, or an Eye, we should know the price of that mercy. 'Tis the end of our Predestination. Ephes. 1.11, 12. The end of our Redemption. Isay 51.11. Luke 1.74. The end of our Adoption. Ephes. 1.5, 6. In a word, 'tis the end of all Gods Mer∣cies, that we should praise him for them, Psal. 50.15. Quot beneficia, tot ora. When the Lord had delivered Israel out of Egypt, he makes it an Argument to quicken them to obey all his commandements. Exod. 20.2. when the Lord plants his Vine-yard in a very fruitfull hill, then he expects the pleasant Grapes of Thankfull obedience. Isay 5.1, 2. Even the Devill could say, Iob had good Reason to expresse his Thankfulnesse in serving God, who had made the hedge of his protection round about him. Iob 1.9.

Rule. 8.

See to the manner of your Thanksgiving, God loves Adverbs better then Adjectives; he regards not so much quàm bonum, sed quàm bene. A good dish may be marred in the Cooking, and a good Duty spoyled for want

of a right performance. He then that would give Thanks unto God rightly,

Must do it,

• 1. Cordially,
• 2. Zealously,
• 3. Chearfully.
• 4. Speedily,
• 5. Beleevingly,
• 6. Humbly,
• 7. Holily.
• 8. Considerately.

1. We must praise God cordially, not cursorily, or customarily, in a ver∣ball formall way, but as God blesseth us Really, so our praise must be Reall, and sincere. God is a Spirit, and will be worshipped in spirit. Hence Da∣vid calls on his Soul to praise God. Psal. 103.1. and the Virgin Mary not only with her soul, but with her Spirit: (i. e.) with her understanding; which (when renewed) is the most noble, sublime, and choycest part of man; not only her Tongue, or Hand, but her soul, yea, her spirit shall praise him.* 1.258 Luke 1.46, 47. The Spirit is more then the Soul. Hence some by soul, would have the Inferiour part of the soul to be meant, as the sensitive powers, common to us with bruits, which respects naturall things. And by Spirit, the Superiour faculty of the Soul, the Rationall part (especially, when enlightened and renewed by the Spirit of God) which respects di∣vine and spirituall things. So the Apostle distinguisheth between soul and spirit.* 1.259 1 Thes, 5.23.

2. Zealously and Transcendently, with the highest intention of affection. As God is the most High, so our Praise must be answerable. We must ex∣toll and exalt his Name. Isay 25.1. as the Angels in heaven do, though not in Equality, yet in Conformity, and Similitude. Hence the Saints call up all the Powers of their soules to this work, and make new songs of praise. Exod. 15. Psal. 69.30. See how Deborah rowseth up and quickens her self that she might the better quicken others. Iudg. 5.12. The reiteration of the words do shew her earnest affection to the work.

3. Speedily; without delay; so soon as ever we recive a mercie, we should presently give Thanks. So did Deborah Iudg. 5.1. the same day that she received a victory, the very same day she sings praise. We may begin too late, we cannot begin too soon. As God loads us daily with mercies, so we should daily praise him, Psal. 68.19, 20.

4. Voluntarily, freely, chearfully: all Gods people are Voluntiers. Psal. 110.3. it's no service that is not Voluntary; compulsive Praise is no Praise. 'Tis for beasts to be driven against their wills, aguntur non agunt. As in alms, God loves a chearfull giver: so in this Spiritual alms, God would have our praises flow as water from a spring freely, not as fire from a flint, with much ham∣mering, and striking.

5. Beleevingly, and in faith. As our Prayers, so our Praises must be put up in the Name of Christ;* 1.260 he must sweeten our odours with his incense. Revel. 8.3. he is that golden Altar, which sanctifieth all our services. Colos. 3.17. Ephes. 5.20. givnig Thanks unto God alwayes.

1. Habitually and dispositively: our hearts should be kept in such an ho∣ly frame, that on all occasions we should be ready to praise God.

2. For all things, that God shall send on us or ours, for prosperity, and adversity, for sicknesse and health, for poverty and plenty; what ever God doth with us, we must Thank him.

3. In the Name of Christ, these calves of our lips must be offered on this Altar. Hos. 14.2.

6. Humbly, none can give Thanks Rightly, but he that gives Thanks Reverently. Heb. 12.28. our very rejoycing must be mixt with trembling. Psal. 2.10. make a man first Humble, and he'l soon be

Thankfull, as we see in Iacob. Gen. 32.10. and the Prodigall. Luke 15.19. he counts it an honour to be Gods hired servant.* 1.261 Such a one looks upon all as mercy, no merit. Hence when the Lord would make men truly Thank∣full, he sets before them their misery. Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt, Nehem. 8.17, and to remember that their Father Iacob was a poor perish∣ing Syrian, Deut. 26.5. they must acknowledge the meanness of their Ori∣ginall, that they might the better magnify Gods goodness and free Grace in raising them.

7. Holily, from a pure heart. Praise is unse••mly in the mouth of sinners. Their sacrifices are an abomination to God. 'Tis in Sion, and not in Babylon, that praise waits for him. Psal. 65.1. 'Tis only Saints that are called to this work. Psal. 33.1. and 145.10. they have speciall mercies, as Justification, San∣ctification, Salvation, &c. and therefore it much concerns them to be Thankfull.

8. Considerately.* 1.262 We must weigh and ponder all circumstances, as spi∣ces pounded, smell more sweetly. Hence David descends to particulars. Psal. 136. per totum.

1. Consider the freeness of Gods mercy, when thou wast dead in Trespas∣ses and sins, and hadst no eye to pity thee, nor loveliness in thee, yet then God spread his skirt of love over thee, and said, Live.

2. Consider the fulness of Gods mercies. They are for number numberless. Psal. 139.17, 18. Mercies to soul, to body, in estate, in the Church, and in the Common-wealth, &c. Meditation on these things, will be like oyle to the Lamp, it will inflame and inlarge our hearts, it will sweeten mercies to us. Psal. 104.33, 34. and strengthen us in Gods way. Neh. 8.10. Since this duty is so highly pleasing unto God, be much in it. The repetition of the Act, will intend the Habit, and therefore be practising it on all occasions. Hast children? give Thanks for them. Gen. 29.35. Hast victory over thy enemies? give Thanks for that. 2 Sam. 22.1. Hast good success? give Thanks for that. Gen. 34.48.

[He that would see more for Thanksgiving, may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18. and Mr. Bridge on the same Text. Mr. Ieanes Thanksgi∣ving Serm. for Taunton. D. Holseworth on Hos. 14.2. Mr. Gataker on Gen. 32 10. Church his Treasury. p. 318. D. Spurstow on the Promises. chap. 20.]

8. Vnholy.

Fitly hath the Apostle yoaked these two together, Unthankfull, Unho∣ly; seeing every act of Unholinesse hath much Unthankfulnesse in it, eve∣ry sinne we commit against God, is a Transgression not onely of the Law of Holinesse,* 1.263 but also of the Law of love and kindnesse; there is much ingratitude in sin. An unholy man is a profane man, one that slights God and his wayes, one that savours not spirituall things, but is wholly addict∣ed to the world, and its pleasures, preferring these Earthly and Temporall things before Eternall. Now this Unholiness and Profaneness, is twofold.

• 1. In Doctrinalls,
• 2. In Practicalls.

1. In Doctrinalls;* 1.264 In the last dayes men shall publish unholy Doctrines, and profane Principles. Profane men will invent profane Tenets, and profane fa∣bles, which the Apostle commands us to shun. 1 Tim. 4.7. & 6.20. [what pro∣fane doctrines are publisht in our days, who lists may see in Mr. Edwards his Gangreen. 1. Part. p. 15. &c. Edit. 3. and London Ministers Testimony▪ and Mr. Bartlets Balsom in fine,]

2. In the last dayes, men will be profane in Practicalls. No true piety will appear in their lives;* 1.265 but they will be full of Pride, Self-conceit, Cove∣tousness, Hypocrisy, Malice, and all Unrighteousness. They will violently rush into sin without any Fear of God, or Reverence to man. Hence the Apostle rangeth profane persons amongst the vilest sinners. 1 Tim. 1.9, 10.

3. Such as rend the bowels of their Mother that bare them, these are im∣pious and profane in S. Austins judgement.

4. A prophane man most properly is one that lightly esteems the holy things of God: one that slights God, his Sabbaths, Sacraments, Servants, Ministers,* 1.266 and all Gods holy things. In a word, he is one that preferres Earth before Heaven, the World before the Word, Gold before Godliness, the body before the soule, and the shadow before the substance. These have their portion in this life, and had rather part with their part in Paradise, then their part in Paris; like the profane Israelites, that preferred the Garlick and Onyons of Egypt, before celestiall Mannah, and with the ungratefull Jewes, preferre Barrabas before Christ upon this account. Esau is stiled a Profane man, [Heb. 12.16.] because he sold his Birth∣right (an heavenly priviledge) for a meales meat,* 1.267 for a trifle. The Hogs and Dogges of the world, make light esteem of the Holy things of God. Mat. 7.6. we have too many such Esanits in our dayes. But let such know, that as they have prophaned Gods name by slighting him, so he will set lightly by them, and make them profane, by exposing them to publick contempt and shame. Matth. 2.8, 9. and as they had no regard of his honour, so he will have none of theirs.* 1.268 Psal. 89.39. Isay 43.28. and 47.6. as they trampled Christ and the tenders of his grace under their feet. Heb. 10.29. So they, as vile and contemp∣tible persons, shall be trampled upon by others. Such as despise God shall be despised. 1 Sam. 2.30. So much the Notation of the word implyes. Now for the coer∣tion, restraint, and condemnation of such persons, the Law was made. 1 Tim. 1.9, 10. they are lyable to the curse of God, as profane Esau was. Heb. 12.17, Oh then labour for Holinesse, which is opposite to this prophanenesse. They were set directly one against another. Ezek. 44.23. as profanenesse debaseth a man, so piety exalts a man, and makes him shine like an Angell amongst men. No life so Honourable, Comfortable, and Commendable. [as you may see in my Beauty of Holinesse. chap. 8.]

VERSE 3. VVithout Naturall Affection.

IN the last dayes,* 1.269 men shall be so vile, that no bonds of Nature can bind them, and no wonder, for they that are blasphemers of God, disobedient to Parents, ingratefull to Benefactors, must needs at last come to that height of inhumanity and brutishnesse, as to be without Naturall Affection. They shall not only be without Humane affecti∣on, which is a love to men, as they are men, or Christian affection, which is a love to good men, because they are good; but they shall be with∣out Natural affection towards those, to whom they are bound by the bond of consanguinity and affinity,* 1.270 and by a speciall instinct of Nature, to shew a tender love and respect unto. These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are those inate and tender affections, which are planted in our Nature by the God of Nature, towards those to whom we are conjoyned by the bond of Nature. Such is that naturall affection, which is between Parents and their children, Husband and Wife, Brother and Brother, Kindred and Country, a Governour and his Family.* 1.271 There is no Nation so base and barbarous, but there are some sparkles of this Naturall affection towards their own. Yea, the very bruit beasts we see, are very tender over their young. The ve∣ry Lionesse, the Beare, the Tygre, the Eagle, the Hen, yea the Bitch will rise up in judgement against those unnaturall Parents that provide not for their own. Men love their Riches, they love their Houses, they love their Horses, ye their Dogs; but not with that naturall affection, as they love their children. And though some may be so unnaturall, as to blo•• out this natural affection. Isay 49.15. and Saul to his sonne Ionathan, and to David his Son-in-Law. 1 Sam. 19.14, 15. and 20.33. and the Gentiles. Rom. 1.30. yet see how tenderly David is affected even to a Rebellious Absolom, 1 Sam. 18.33. and Paul to his Country-men and Kins-men. Rom. 9.3. and Iacob to Ioseph. Gen. 37.55. and to Benjamin. Gen. 42.38. and 44.22.29, 30. Now is not this unnaturall sin, the sin of our Age? Was there ever more want of Naturall affection in Parents to children, and children to Parents? 'Tis true, many exceed in their love, and are apt to dote upon their children (as David did on Absolom) and are too fond of them. But do not many offend in the Defect for want of natural affection? How many Parents correct their children and servants without moderation or mercy? How many chil∣dren do rise up against their own Parents, and betray them into the hands of persecutors? Mat. 10.••1. Luke 21.16. yea and Parents against their children? How many speak against their own Mothers sons. Psal. 50.20. the Brother supplants his Brother, and the Neighbour, his Neighbour. Ier. 9.4. The wife of the bosome, (like Eve) labours to draw the Husband from God, and a mans enemies are those of his own house. Micah 7.5, 6. 'Twas the glory of the Primitive times, that they were so loving and unanimous, that their enemies could say, Ecce quàm se mutuò diligunt? Behold how these Christians love one another! but now we may say, Ecce quàm se mu∣tuò dilacerent! Behold how they torture and teare one another in words and deedes? How many kill the fruits of their wombs? others never pro∣vide for their Families, but spend that on themselves at an Ale-house in a day, which would maintaine their Families a weeke. Unnatu∣rall bruites! nay, worse then the beastes that perish, for even the Sea-monsters

suckle and support their young. Lam. 4.3. such are worse then Heathens,* 1.272 let men professe the faith in words, yet if in their deeds they deny it, and be not carefull in a prudentiall, providentiall way, to provide for their owne, they are worse then Infidels in this respect; for they by the light of Nature know, that 'tis their duty to provide for their own, and though they be barbarous, yet are they not so barbarou••, as to cast off naturall affection to them. 1 Tim. 5.8. God will surely visit for such sins. Amos 1.9. Obad. 10.11, 12, 13, 14.

Lastly, whereas there is planted in us a naturall affection to the Land of our Nativity, insomuch that Heathens have been pro∣digall of their lives,* 1.273 for the good of their Country, yet how many are there amongst us, that by destructive courses, seek the ruine of their Mother that bare them, and the land that nurst them? True, we must love our Parents, love our children, love our friends, and neigh∣bours, but the publick good must be preferred before them all,

* 1.274This then informs us of their folly, who plead for a Stoicall Apostacy, commending the want of naturall affections as a point of perfection, which the Lord con∣demnes as a great imperfection; accounting that for a Vertue which the Apostle reckons for a great Vice. So that to banish them out of man,* 1.275 is to banish man out of man, and to make him a stock, rather then a Stoick. The Affections are not sinfull per se, and in themselves, but only by Accident, when they are misplaced and set upon wrong objects, or not kept to their just proportion, so that they neither exceed, nor come short of their measure. So that the Affections of Love, Fear, Desire, Joy, &c. simply considered in themselves, are good.

1. Adam had them in the state of Innocency, when he was free from sinne.

2. Christ himself had them, his Reason excited, directed, moderated, and represt them, according to the Rule of perfect, clear, and undisturbed judgement. He made use of them; he rejoyced. Luke 10.21, he wept. Iohn 11.35. he was angry, Mark 3.5. he feared. Heb. 5.7.

3. God commands us to love. Mat. 22.37. to be angry. Eph. 4.26. to feare. Luke 12.5. to weep. Ioel 2.12. and to be ashamed. Ier. 3.3. 'Tis a great blessing that we have them: what Stocks and Sots, should we be with∣out them? they set the soul on work, and make us active for God. David prepared much for the house of the Lord;* 1.276 how so? because he set his affe∣ctions on the house of his God. 1 Chron. 29.3. They are as wind to the Sails, as wings to the Bird, and as feet to the Body. [Pes meus affectus meus, eò feror quocunque feror.] Neither doth Grace extirpate, but Regulate them; Grace doth not root out Nature, it onely takes away our drosse, and turnes our brass into gold: it removes the scumme, and takes away the exorbitancy of our Affections. Be angry, but sin not, hold good in all the Affections, Love the Creature, but sin not; sorrow under affliction, but sin not, &c. we are as a dead Sea without them, and as the raging Sea, if they exceed their bounds. As Bias said of the Tongue, that it was the best, and the worst part of the Sacrifice;* 1.277 so may we say of the Affections, they are the best ser∣vants, but the worst Masters, which our Natures can have. Like the windes which being moderate, carry the ship; but drown it being tempestuous. And we find it experimentally true, that things most usefull, and excellent in their regularity, are most dangerous in their abuse. Let us therefore be∣seech

the Lord by his Spirit, to set and keep our Affections in tune; and then so many Affections; so many Graces. Our love will be turned into a love of God. Our Joy into a delight in the best things. Our sorrow into sorrow for sin, and our fear into a fear of offending God. And therefore in all your excesses and Defects in this kind, look up unto God for help; 'tis he only that can command the raging Seas, to be still, and they shall be still.

[See more, D. Reynolds on the Passions, and Mr. Fenner on the Affections. M. Herles Policy. l. 2. c. 6.]

10. Truce-breakers.

The words seem to be a Gradation. q. d. The last dayes will be very perilous,* 1.278 for men will be irreligious towards God, rebellious to Parents, ingratefull to Be∣factours, and at last perfidious; so that it will be to no purpose to make any Compacts or Covenants with them: being once provoked, they become unappeasa∣ble, irreconcileable, violating the Lawes of Peace, and Friendship, to advance their own designes, and inte∣rests. If we take the word both wayes, the Character will suit with our times.

1. In the last dayes men will be implacable,* 1.279 irrecon∣cileable, (So the Apostle useth the word, Rom. 1.32.) be∣ing once offended, they are hardly ever reconciled, their malice admits no Termes of Truce, much lesse of hear∣ty reconcilement, like those Psal. 120.6, 7. They may peradventure out of policy say, they will forgive; I, but they will never forget; but Esau-like they onely respite their malice, till a sit opportunity of revenge appear. Gen. 27.41. These are unlike to God, who is ready to forgive, and upon Reall Hu∣miliation, easily appeased. 2. It argues a gracelesse frame of spirit, for as the experience of Gods love in pardoning, inclines us to an easie forgetfulnesse of wrongs; so doth the continued prosecution of a revengefull purpose, ar∣gue sufficiently, our little or no feeling of Gods pardoning mercy.

2, The word signifies not only Truce-breakers, (i. e.) such as break those Covenants,* 1.280 which are made for cessation of Armes, which we call Truces. This exposition is too straite, for in the last times men shall attain to such a height of sin, that they shall not onely be Truce-breakers but Covenant-breakers. In the last dayes men shall be so irreconcileable to the wayes of God, that they will not once bind themselves by Covenant to them: or if, for self-ends, they shall swallow up such a Covenant, yet they will be perfidious, and never keep it; They'l make no more of a Covenant, then a Monky doth of his Collar, which he can slip off and on at his pleasure. In the last dayes, men will not onely be Sermon-proof, and Judgement-proof, but Covenant-proof; no bonds so strong, so sacred, but they can as easily break them, as Sampson did the bonds of the Philistines. 'Tis not Personal, Sa∣cramental, or National Vowes that can keep the men of the last times, within the Circle of obedience: and therefore this also know, that in the last days, perilous times shall come; for men shall be Covenant-breakers both with Gad and man. That this is Englands sin, I wish it were not too apparent, to our great reproach in the world; This sin is written with the Claw of an Adamant, in a Table of remembrance before God and man, to all posterity. Have we not lifted up our hands to the most high, and vowed a Reformation? but behold a Deformation. We vowed an extirpation, and rooting up of He∣resy,

and false doctrine; yet many act as if they had taken a Covenant for their propagation. We vowed the setting up of Discipline and Govern∣ment in the Church of God; yet it were to be wisht that some which have taken this Covenant, did not oppose it. We have vowed Uniformity; and behold a Multiformity. I hope there is none that thinks the Substance of this Covenant to be out of date; the matter of it is such, that we are bound all the dayes of our lives, zealously to observe it. I suppose every good man thinks himselfe bound to preserve the Purity of Religion, to extirpate Here∣sy and profanenesse, in his place and calling, not onely till our enemies were subdued, but these are duties to be practised all our dayes. A well-ground∣ed Covenant (and such was this) is a sure, firm, and irrevocable Act, 'tis Aeternitati sacrum,* 1.281 (saith a Reverend Divine) to endure for ever. Hence the Parliament ordered, that it should be taken by all men above 18. years of age, in the three Nations, and that it should be printed in a fair Letter, and hung up in a Table in the Church, for a perpetuall Memoriall. [See more in Mr. Gelaspy's Miscelanies, chap. 16. p. 201, 202, &c. and Mr. Rutherford against Pretended Liberty of Conscience. chap. 22.]

Now for men to violate and vilify such an Oath as this, which for Matter, Persons, and other Circumstances, the like hath not been in any Age, or Oath we read of, in Sacred or Humane stories: is an high provocation, and shall not escape unpunished (as a Reverend Divine hath very well observed) but as they have been notorious in sin,* 1.282 so shall they be notorious for shame. Hence a Truce-breaker is here reckoned among the vilest of Christians, and a Covenant-breaker, is listed amongst the worst of Heathens. Rom. 1.32. God accounts this so far from service, and duty, that he looks upon it as horrible profanenesse and per∣jury,* 1.283 what doth more provoke a man, then Treache∣ry and perfidiousnesse? and what greater Treachery, then to break so solemn and sacred a Covenant? this provoked the Lord against Iudah. Hos. 6.7. but they like men have transgrest the Covenant, there (even there) have they dealt treacherously against me. There where they should have been most fast and faithfull, there they were most false and perfidious. What we barely promise, we ought to perform, but a Vow is a double and stronger bond, and so more carefully to be observed. Hence Gods hand hath been remarkable against Covenant-breakers in all ages.* 1.284 Sauls posterity was plagued for their breach of Covenant with the Gibeonites. 2 Sam. 21.1, 1.6. So the Heathen that were Covenant-breakers, were given up to Reprobate sense. Rom. 1. Sampson breaking his Vow, had his eyes put out by the Philistines, and is made to grind. Iudg. 6.21. Absolon under pretence of a Vow seeks his Fathers life, but it cost him his own. 2 Sam. 15.17. King Zedekiah is punisht with death, for breaking Covenant with Nebuchadnezzar a Heathen, and an Idolater. Ezek. 17.15. to 22. 'tis a signall place,* 1.285 and worthy our serious meditation. So Ier. 34.18. to 22. God will send a sword on such to avenge the quarrell of his Covenant, Levit. 26.25. 'Tis reported of the Egyptians, that if any man did swear by the life of the King, and did not perform his Oath, that man was to dye without mer∣cy; no gold, no silver, could redeem his life. We have sworne not by a King, but we have lifted up our hands to the King of Kings, and unlesse we mean to dye eternally, we must perform it. The Jewes have a Proverb, Non est poena super Israelem in qua non sit Vncia Vituli aurei. That was such a Transgression, that God remembred it every time he plagued them. So Non est poena super Angliam in qua non sit Vncia foederis. In every punish∣ment

there's somewhat of the Covenant in it.

I shall conclude with the words of some Reverend Divines, lamenting the Breach of the Covenant amongst us.* 1.286

That so solemn a Covenant (say they) so gravely and piously penned, so dreadfully obliging the Conscience (in all sincerity and fidelity, to take and keep it) so ratified by authority of Parliament, ordering of it with in∣structions, exhortations, and satisfactions to scruples: that this Covenant should be by so many without any sense of Religion, both taken and broken, as if it were but a King at Chesse, set upon the board for a game, and so shut up in a bagge, when the game is done; this is that which may make us hang down our heads, and with heavie hearts say, as Ezra 9.6. O our God, we are ashamed to lift up our faults, &c.

So they.

Now, as Covenant-breaking is a God-provoking sin, so Covenant-keeping is a Sacrifice most pleasing and acceptable to him; and the most compendi∣ous way to exalt a Nation, as we see in the times of Moses, and Ioshua, 24, 25, &c. Asa. 2 Chron. 15.12.15. Iosiah. 2 Kings 23.3. &c. Nehem. 9. when they brought their people into Covenant, they prospered presently. No sooner did England enter into Covenant, but from that very day did the Lord blesse us, and gave admirable successe to the Armies of his people. Hag. 2.18, 19. The Reason is, because then we engage God more especi∣ally in our cause; we bring him into the field with us, we put all we are, and have into his hand, we are not now our own people but the Lords peo∣ple, the Lords Kingdome. The Lords Warre, the Lords Castles, the battle is not ours, but the Lords. So long as Creature opposeth Creature, they may make some resistance, but when the Creator comes against the Creature, Omnipotency against Impotency, and Wisdom against Folly; who then can stand? Isay 45.9. when people fall to Covenanting, then woe to Re∣bels. Ezek. 20.37. There's no way to preserve and establish a Nation like this; Hence Moses exhorts the people to give up themselves by Covenant to God, that so he might be their God, and establish them. Deut. 29.12, 13. So when Iehojada had brought the people into Covenant, then the Lord gave them rest. 2 Kings 11.17, 20. This is like a wall of brasse to a Kingdom, or rather like a wall of fire (as the Prophet speaks, Zach. 2.5. which none can scale) to defend us, and to offend our enemies. Now we have speciall interest in the Lord, so that all that he hath is ours; his Wisdome is ours to direct us, his Power to protect us, his Goodnesse to save us, &c. As a woman that's married to a man, partakes of all the Riches and Honours of her husband, and as Laban said to Iacob, Gen. 51.43. so may we say to the Lord, All that thou hast is mine. This appeares excellently. Psal. 132.2. where the Lord sweares to David, and David sweares, and by a Vow devotes himselfe to God, then followes blessings Temporall and Spirituall.

• 1. They shall have spiritual blessings, they shall have Gods speciall pre∣sence amongst them, God will dwell there. V. 13, 14. yea such is Gods great condescention) that he desires no better habitation then amongst his own people.
• 2. He will fill them with spirituall joy. V. 16. singing they shall sing (i. e.) they shall greatly, and they shall surely rejoyce.
• 3. He'l blesse their posterity. V. 11, 12.
• 4. He'l blesse their provision, and satisfy the poor in Zion with bread. V. 15. (i. e.) with all Temporall blessings need••ull for them.
• 5. Since the Priests of God are exposed to more danger then others, therefore he promiseth to them more speciall protection. V. 16.
• 6. He will subdue their enemies. V. 17, 18. and will make the horne (i. e.) the power and might of his people, to prosper and increase. So that this is the only prevailing way, viz. sincerely to give up our selves to God in Cove∣nant;

• and till this be done, we are undone. 'Tis not Fasting,, Praying, Humiliation, unlesse we really covenant for Reformation of our selves and ours, we do but dodge with God and cannot look to prosper. Hence Ezra 10.1, 2, 3. tells the people they had sinned greatly, yet there was hope, but what must they do? why, make a Covenant, and all shall be well. V. 3. God must and will do great things for his people in Covenant, when they be in distresse. Psal. 105.8, 9, and 106.45. and 111.5. yet he remembred his Covenant, and saved them according to the multitude of his mercies; with a, notwithstanding their Rebellions against him. Hence 'tis, that Gods people in their distress so oft plead the Covenant to move the Lord to pity them. Exod. 32.13. have respect unto the Covenant. Psal. 74.20, 21.

Now that we may Covenant Rightly,

We mst do it

• 1. Judiciously,
• 2. Sincerely,
• 3. Unanimously.

4. Affectionately, with

• Feare,
• Love,
• Joy.

1. Judiciously, in judgement, and Understanding, what we do, Nehem. 10.28. Ier. 4.2. such weighty matters must not be undertaken rashly, rude∣ly, or unadvisedly, but with serious, grave, and mature deliberation.

2. Sincerely; with all plainness and simplicity of spirit, without doubling, or dissembling, 2 Chron. 15, 12. Ier. 4.2. Thou shalt swear in truth (i. e.) Sin∣cerely, without equivocation,* 1.287 mentall reservations, or any base and sinister Ends, as to save your land from sequestration, to get in favour with some great ones, or to get an office, &c. for such kind of swearing, the land mournes; if we will swear, it must be in Righteousness, Ier. 4.2. (i. e.) Just and Righteous things. The subject or matter of a Covenant must be just and righteous things, such as are agreeable to the Word of God, and tend to his glory, as to serve, feare, obey him. Gen. 28.20. Take heed of putting what sense you please on the Covenant;* 1.288 we may not take it with such limitations, and qualifications, as are against the Letter, scope, and drift of it. Such may deceive men, but God they cannot deceive. We should therefore have a Jealousy over our selves, and say as Iacob did in another case. Gen. 27.12. My Father peradventure will feel me, and I shall seem as a deceiver to him, and I shall bring a Curse upon me, and not a blessing. If our hearts be not right with God, they will never be faithfull and stedfast in his Covenant. Psal. 78.37. Let your hearts chuse the things that please God, and then you will take hold on his Covenant. Isay 56.4. First give a bill of divorce to your Lusts, say to them, as to a menstruous clout, Get you hence. Isay 30.22. Hos. 14.8. Till our old Union with sin be broken, God will not match with us, no so∣ber man will marry with a woman so long as her husband lives, but when her husband is dead, she's free. Rom. 7.2, 3.

3. Unanimously; God loves to see his people, from the highest to the lowest, to joyn themselves to him, like one man. Deut. 29.10, 11, 12. Zeph. 3.9. Ier. 50.5. Ezek. 37.17. 2 Chron. 15.12, 13.15. Nothing stronger then such Unity. Si erimus inseparabiles, erimus insuperab••les.

4. Affectionately.

1. With Fear; we must come to this duty with Reverence, and godly feare, considering that vast disproportion which is between God and our selves. We have not to do with men, but with the Almighty, and that in his Excellency and Greatnesse. So that as an holy fear must be an ingredi∣ent

in all our services [Heb. 12.29, 19.] So especially we must bring it, when we come to swear by his Name, Deut. 6.13.

2. With Love; Get your Judgements convinced of the Excellency of a Covenant-condition, and what a high priviledge 'tis to have God for our God, this will make us in love with the Covenant, and Love is strong as death. Cant. 8.6, 7. There is nothing so ennobles us (what ever the Esaus of the world say to the contrary) as to be in Covenant with God. 'Twas a greater honour to Isaac to be in Covenant, then to be the Seed-Royall, and to have Princely issue. Gen. 17.20, 21. Esay may have Princely issue, but my Covenant shall be in Isaac. So Isay 43.4. This will make us remember our Covenants; what we love, we'l never forget. Psal. 119.16. if David love Gods Law, he'l never forget his word. 'Tis not the making, but the minding and keeping of a Covenant, which makes us hap∣py, and we cannot keep it, unlesse we remember it. One reason why the Iewd woman forsakes the guide of her youth is, because she forgets the Co∣venant of her God. Prov. 2.17. Hence God so oft commands, that we for∣get not his Covenant. Deut. 4.23. 2 Chron. 16.15. and 29.18. The heart of man is exceeding prone to back-sliding, now a Covenant is a bond that binds us to God (happy those bonds which bind us to be holy.) It's like a hedge, to ba•• us from going astray. It's a good answer to a Tempter; I have sworne, and I will perform it: How can I do such wickedness, and break my Covenant with my God?

3. With joy and chearfulness. We must not come with dead hearts to such lively work. As God loves a chearfull giver, so a chearfull Cove∣nanter is prized by him. 2 Chron. 15.14, 15. Iudah, All Iudah, Rejoyced in the Covenant which they had sincerely made with God, to worship him onely, in the purity of Religion. See the good issue, 1. The Lord was found of them. 2. He gave them rest round about, so that albeit they were encom∣passed with enemies, yet none did hurt them; and if it be matter of joy to come to the Ordinances, Isay 30.29. 2 Chron, 29. ult. and 30.13.21, 32.26. Psal. 122.1. much more should we rejoyce in this extraor∣dinary high service. At marriages joy is seasonable, this is the soules marriage day. Hos. 2.19, 20. I will betroth or marry thee unto me. It's thrice repeated for certainty.

• 1. 'Tis a spirituall Covenant or marriage; and so far more excellent then carnall marriage.
• 2. 'Tis perpetuall; not for a day, but for ever: when God loves once with a conjugall love, he loves for ever.
• 3. In righteousnesse and judgement; he'l cloath us with the wedding gar∣ment of Justification, and Sanctification.
• 4. Though we deserve no such favour, yet of his own free-loving-kind∣ness and mercy, he will do it; and is not this matter of exceeding joy?

2. As for Covenants and compacts with men, there were never greater complaints of falsenes and prodigi∣ousness;* 1.289 a man can scarce tell who to trust, or where to find a faithfull man. Righteousness is perisht from the earth, and faithfulness from the sons of men. A simple, just, plain-dealing man, is a black swan; if a man buy but a piece of land, he scapes well if he be not made to buy it a second, it may be a third, time. What lying, cosening, cheating, in buying, selling, bargaining? What falfe weights, false wares, false lights, false measures, in every place? Men sell deceit, to purchase Gods wrath. 1 Cor. 6.9. and 1 Thessal. 4.6. they take money not for wares, but for cosenage; such may boast of their profession, and call themselves Saints, but God accounts them worse then Scythians; they are an

abomination, to him, Deut. 25.13, 14. Levit. 19.13. Some are first Table∣men, others second, but both miscarry; the one for his unrighteous Holi∣nesse, the other for his unholy righteousnesse. Christ hath redeemed us, that we might serve him; not in Righteousnesse or Holinesse, but in Righte∣ousnesse and Holinesse. Luke 1.75. such unrighteous men usually die beg∣gers, treasures gained by such wicked Practises,* 1.290 profit not. Prov. 10.2, 3. Iob 20.15. Plain honesty is the best profit and policy. For though such gain but little at once, yet it gaines long, and keeps its custom; where∣as he that couzeneth me once, shall not deceive me a second time; he loseth the custom that he had. It's a great ornament to Religion, when the Pro∣fessors of it are just and righteous, when they pay every man his dues; re∣store what they borrow, slander no man, do violence to none, be diligent in their callings, faithfull in their trusts, keep their promises, be mercifull to the poor, and as much as in them lyes, have peace with all men. This is the way to stability, and safety here. Psal. 34.12, 13, 14. Isay 33.14, 15, 16. Ier. 22.15, 16. and happinesse for ever. Psal. 15.1. 'tis made a note of a Citizen of Heaven, that he doth not only walk uprightly towards God, but he worketh righteousnesse towards men. He doth not only know or talk of Righteousnesse, but he worketh Righteousnesse; he doth not onely praise, but he practiseth it; and not only by fits and starts, for a day or two, but [operans justitiam] 'tis his Trade, he's daily at it, he allwayes observes that golden Rule, Matth. 7.12. Whatsoever ye would that men should do to him, even so to do to them: he observes an equall proportion in the things com∣muted, he will not ask twelve pence, for that which is worth but six pence, nor offer four pence for that which is worth but four groats. He desires that every man should live in his calling, and therefore observes an equall pro∣portion both in his buying and selling. This therefore barres all these from Heaven, who Canonize themselves for Saints; yet walk directly contrary to the Rule of Sanctity, Psal. 15. they walk Hypocritically, work un∣righteousness, speak untruths, back-bite their neighbour, countenance the vile, discountenance those that are really good, break their Covenant with God and man, and be great oppressours, and grind their brethren. Let such men professe what they please, all their Religion is vain.

[If any would see more for the Covenant, he may peruse Doctor Burges Serm. on Ierem. 50.5. Mr. Case on Leviticus 26.25. Ierom. 50.5. Master Mockets Serm. on Deuteronomy 29.9. Master Caryll, and Master Colemans Serm. at the taking of the Covenant. Master Shaw's Brittaines Rememb. on 2 Chron. 15.12. Master Ash on Psal. 76.11. Mr. Calamy 1643. on 2 Tim. 3.3.]

11. False accusers.

The last dayes will be perilous, for men shall be false accusers, slan∣derers, back-biters,* 1.291 or, in plaine English, Devills. The Devill hath many names given him in Scripture, but his most proper and peculiar name, by which he is knowne, and his malicious nature is discovered to us, is, Devill. (i. e.) a Slanderer, or false accu∣ser; because 'tis his great work to slander both God and Man. He slanders God to the Saints, and the Saints to God; since he can∣not ruine them, he will raise lies and false accusations against them. Revel. 12.10.* 1.292 Hence he's stiled by way of eminency, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the

slanderer of slanderers, the great slanderer and make-bate of the world, the Devill, Matth. 4.1. and 5.5.11. and 25.41. Iohn 8.44. 1 Pet. 5.8.

2. The word is taken in a more large and generall sense, for any one who is like the Devill, of a Devillish quality, especially in slandering, and falsly ac∣cusing others. Hence the Apostle would have women to be grave, not slan∣derers, or Devills. 1 Tim. 3.11. for to carry slanders up and down, is to act for the Devill, and to act like the Devill, no child so like the Father,* 1.293 as these are like the Devill, and therefore in Scripture they have one and the same name given them. viz. Devills. Thus in the last days men shall be vile, and voyd of goodness themselves, and therefore they will maliciously calumniate the goodness of others, 'Twill be their delight (as 'tis the Devills their Master) to coyne false Reports, and raise lyes against the Saints, misinterpreting them and their actions to the world, putting false Interpretations, on what they do or say.

1. If they see any Vertue in the Saints, they either deny it, or diminish it, or else they put some sinister gloss upon it.

2. If they see any infirmities in them, they presently blaze them, they aggravate and augment them, making them farre greater then they are; they make pounds of pence, and mountains of Mole-hills.

3. If they can find no faults,* 1.294 they will invent some, as the Devill did by Iob 2.9, 10, 11, and 2.5. and this properly is slandring. Thus Ieremiahs adversaries dealt with him. Ier. 13.18. Come let us devise devices against him. q. d. Though we can find nothing justly against him, yet we'l go and coyne something. So that to slander, is not simply to tell to another, what our neighbour doth or saith (for that may be done for our neighbours good, and for pub∣lick benefit;) thus those that told Eli of his sonnes wickednesse, were no back-biters: nor Ioseph who told his father of his Brethrens ill-doings. Gen. 37. nor those that told Paul of the contentions and fornications of the Corinthians. (1.1.5.) because they did it not cum animo nocendi, maliciously, but out of love, and for their good. But slandering properly is a malicious, bitter, reproachfull spreading of false tales. 'Tis a going up and down with an intent to do them a mishchief. Thus Doeg accused David, and Abimilech to Saul. 1 Sam. 22. and Haman slandered the Jewes to the King, and the Pharises oft traduced Christ and his Apostles. So then, a slander is the Devills arrow, shot by mans bow, he lends him his lyes and malice, and bor∣roweth the slanderers Tongue to utter them. And is not this the great sin of our Age? Do not many cast off their Trades, and make it their Trade, like Pedlars, to go up and down with the Devills pack? at one Town they open their pack, and there they vent Atheisme, they come to another, and there they vent Papisme, they go to a third, and there they cry Ran∣tisme, they go so a fourth, and there they vent blasphemy against God, and railing against Magistrates and Ministers Gratis, they expect no∣thing for their (idle, addle) speaking, I see no reason why they should, unlesse they vented better stuffe. These Rake-hells are the Devills Fa∣ctours, Merchants. Levit. 19.26. Thou shalt not go up and down as a Tale∣bearer; the word is Rachell, (whence our English word Rake-hell) which properly signifieth a Trafficker, that goeth up and down with his wares, so these go from place to place with false Accusations.

2. As those oft blend and mixe their wares, so these oft coyne false Tales against their Neighbours.

3. As those buy at one place, and sell at another, so these Pedling-Devills make merchandise of their words, hearing a false Tale at one house, and selling it at another. The back-biter is (mus nominis saith Plautus) a mouse that is alwayes gnawing on the good name of his neighbour,* 1.295 Some∣times she whispers in secret, and anon he openly defames, yet subtilly cover∣ing all with a deep sigh, professing his great sorrow for such a ones fall, when they should delight in the vertues of others, they feed upon their vices.

Let such consider, 1. That this sin is hatefull in respect of its Originall, it comes more especially from the Devill, and brings men to him. He at first slandered God to man, man to man, and a man to himself. Other sinnes make men like to beasts, but this makes men like the Devill himself: Hence Gerson calls them Caniuos dentes Diaboli. The Devills dog-teeth, and the Holy Ghost rangeth them amongst the wicked. Psal. 50.20. Rom. 1.30. By such persons and practises, the Devill upholds his kingdom. Lying and slander∣ing, are the pillars of Popery.

2. Such breed great strise in Cities, Families, Kingdomes. Prov. 16.28. and 26.20. especially if it be a son, servant, or bosome friend, and be done maliciously to get an estate, as Ziba when he accused Mephibosheth to Da∣vid. 2 Sam. 16. and Tertullus accused Paul for Self-ends. Acts 24.25.

3. They are the worst kind of Thieves, they robbe a man of his good name, which is a choyce Treasure. Prov. 22.1. Eccles. 7.3. Thieves may be shunned or out-run, but who can avoyd a slanderous Tongue.* 1.296 A Thiefe may make satisfaction for what he stole, but this sin scarce admits of any sound restitution. Though the fame be false, yet it leaves a scarre behind it. Hence Machiavel taught his Schollars to lye lustily, some dirt would stick however.

4. 'Tis a kind of murder, it's called the poyson of aspes. Rom. 3.13. and the aspe spits poyson a great way off. 'Tis death for one to poyson his neigh∣bour; slandering, is poysening him. Their poysonous mouthes breathe forth nothing but curses,* 1.297 lyes, reproaches; upon which murders often fol∣low. Rom. 3.13.15.16. Ezek. 22.9. 2 Sam. 10.3.18. Hamans Princes mis∣interpreting, & traducing Davids kindness, brought the sword upon them, & cost many lives. The slanderer kills three at once, viz. The Speaker, the Re∣ceiver, and him that is spoken against. Hence his Tongue is compared to de∣structive things, as a sword, a razor and coales of Juniper (which they say, will keep fire a year about (Psal. 55.21. and 120.3. and Solomon compares the mischief of an evill Tongue, to a hammer (or maule) a sword and an arrow. Prov. 25.18. a slanderous Tongue is no small evill,* 1.298 it's a hammer to knock out his neighbours braines, a sword to kill him, and a sharp arrow to wound him. A malicious slanderous Tongue, is a most pernicious evill. Prov. 12.18. and 18.8.

5. 'Tis a sin which Gods soul doth more especially abhorre. It's not one∣ly abominable, but an abomination it self (in the abstract) to him. Prov. 6.16.19. especially when 'tis raised against his servants; to traduce any man is ill, but God takes it very ill, when we belye and slander his holy harmless ones. Numb. 12.8. Were ye not afraid to speak against my servant Moses? We should be afraid to defame any, but especially Gods meek Moses's, those are his jewels, and he will not let them and their names lye alwayes in the dirt; David cuts off such from the earth, Psal. 10.1.5. and God shuts them out of Heaven. Psal. 15.1.4. [See more in those that handle the ninth Commandement.]

Helps against this sin.

1. Interpret doubtfull things in the best sense,* 1.299 and put the fairest constru∣ction on them. Where we want certainty, judge charitably. Better offend in being too charitable, then in being too rigid. 1 Cor. 13.5.7. Charity thinks no evill, but hopeth all things, and believeth all things, that can be hoped and borne with a good conscience; it believeth all things, so far as may stand with Reason and Religion. So Iacob, when he saw the bloody coat, did not suspect his sons, but said, some beast hath devoured him. Gen. 37.31.33. Gedaliah was but over-credulous, and too charitable in this kind. Ier. 40.14, &c. He would not entertain a suspicious thought against Ishmael, though it cost him his life. 'Tis a Rule in Heraldry, and it holds good in Di∣vinity, that in blazoning Armes and Ensignes, the Animals must be inter∣preted in the best sense, according to their noble and generous qualities. E. g. If a Lion or a Fox be the charge, we must conceive his quality represented to be wit and courage, not rapine and pilfring: So and much more in bla∣zoning my Brothers name, I must find out what is best, and mention that; if I meet with a sin of iufirm••ty, and humane frailty, I must conceal it; 'tis the glory of a man to pass it by. Prov. 19.11. Christ excuseth the heaviness of the disciples, The spirit (saith he) is willing, but the flesh is weak; if it be a great sin, and not publick, we may not divulge it, but admonish the party, and shew him his sin, that he may be brought to Repentanc••. And if there may be twenty Interpretation made of a thing, if nineteen be naught, and but one good, love will take that which is good, and leave the nineteen bad; when we hear the innocency of our neighbour called in question, we should open our mouthes for the dumb, and plead their cause, else by our silence we shall become accessary to their slanders. When David was accu∣sed and slandered, by Court-Parasites, to Saul, then Ionathan pleads his cause; Why should he dye, what evill hath he done? 1 Sam. 20.32. when N••codemus saw the rashnesse of the Jewes in condemning Christ unheard, he tells them 'twas against their Law so to do.

2. Shun envy,* 1.300 which is the Root of slandering and strife. Hence they are joyned together in Scripture. Rom. 1.29, 30. and 13.13. God would have us act nothing from such a Principle. Philip, 2.3. let nothing be done through strife or envie, but let all wrath, and bitternesse, and discon∣tent at the Piety, Parts, and Honour of others, be layd aside, Ephes. 4.15. Two sinnes helpt to crucify Christ, Covetousnesse sold him, and Envie delivered him. They are still two great enemies to the Church of Christ. Covetousnesse sells Religion, and envy prosecutes it.

3. Shun idleness, which makes people slanderers and busy-bodies. 1 Thes. 4.11. Titus 2.3. 1 Pet. 4.15. Peter must look to himself, and not meddle with Iohns businesse. Iohn 21.21. be ever employed either in the generall or particular calling; for when men want work, the Devill cuts them out such work as this; most of the abuses of the Tongue spring from Idleness. Idle persons are usually Tatlers, and busie-bodies, speaking things they ought not. 1 Tim. 5.13.

4. Be not hasty in passing sentence on others acti∣ons, hut weigh all circumstances (for they do much vary a Case) and this makes it so hard to judge of mans actions,* 1.301 because we know not the person, his Ends, Aymes, Tentations, &c. 'Twas the Barbarians rashness (Acts 28.4.) as soon as the Viper appeared on Pauls hand, to conclude him presently, without any ••onsideration, a

murderer. Be not hasty to believe Reports, but stay a little till Mephibosheth can speak for himself. 2 Sam. 16, 2. and 19.17. Do as Alexander was wont to do, when he heard one accuse his Neighbour; he would stop one ear, to hear what the other partly could say for himselfe. Iudge not according to the out∣ward appearance of things. Iohn 7.24. Judge not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secundum faciem] by the face or outward aprearance; many a good mans actions have a face set upon them altogether unlike both the man and his actings. There is no judging of men or matters, by bare Reports, and what is said of them. Should we judge concludingly, of men by some mens Reports of them, how base and contemptible would many gracious men appear, and how glori∣ous would many appear, who are truly contemptible? and therefore believe not bare report, it's the greatest lyar in the world. Report nothing upon bare report, else you may soon condemne the generation of the Righteous. Christ was reported to be mad,* 1.302 and to have a Devill; and the Apostles were counted deceivers, though they were true. If a bare accusation were sufficient to condemn a man, who should be Innocent?

5. Observe what goodnesse thou canst see in thy Brother, and mention that; most men observe the sins of others, but Christ in his observation of the Churches, Rev. 2. and 3. observes their Vertues as well as their Vices; and commends them for the one, before he reproves them for the other. So the Lord commends Iob for his Patience, Iames 5.11. and Sarah for her faith and obedience. 1 Pet. 3.6. passing by the impatient speeches of the one, and the doubting of the other. and 'tis worth observing how David fills his mouth, even with Sauls vertues (though he were his deadly enemy, and Gods too) yet when dead, he makes a funerall Oration in his praise. 2 Sam. 1.19. &c, Many like flyes, passe over the sound parts, and if there be any galled part, they light on that. Like Beetles they flye over the sweet flowers,* 1.303 but if they can find any dung, they love to creep into that. There is none so vile, but some good or another may be found in him; if with the Chymist, we would set the fire of our charity on work; for as there is some rubbish in the best men, so there is some Oar, something of God in the worst.

* 1.3046. Be much in the examination and censuring of your selves, for there are none so ready to censure o∣thers, as those that never judge and censure themselves. Had they spiritual eys to see into themselves, they would find so much work at home, that they would never busie themselves with other mens faults. Now since all that will live godly, must expect slanders, and false accusations from the world, take these few Directions to comfort you against them.

1. Get true Grace, that will meeken and humble you, and make you quietly to bear the vilest reproaches, as Moses did, and Iob (31.35, 39.) his advesaries book of accusation, he accounted a com∣mendation, and therefore resolves to wear it as a Crown in token of triumph.* 1.305 Christ who was full of Grace, was also full of Patience. 1 Pet. 2.23. Nature is high and haughty, it quarrells with such as oppose it; but Grace doth not only purify, but it also pacifies the soul. It's a Dove-like spirit, and quiets the soul un∣der all indignities; hence the fruits of the Spirit are said to be Love, Peace, Long-suffering, Gentlenesse. Gal. 5.22. This made the Apostles rejoyce, that they were counted worthy of that honour, to be

dishonoured for the name of Jesus. Acts 5.41. Paul glories in re∣proaches for Christ, 2 Cor. 11.30. It's a dignity above all earthly dignities, it's a greater honour to beare reproach for Christ, then to be a Monarch in the world. Heb. 11.26. Ierom comforts Austin, and tells him 'twas a great honour, that all the Hereticks hated him. All the lyes and reproaches of such,* 1.306 are as so many badges of honour to us, and we may put every reproach that we undergoe, (not for sin, but be∣cause we will not sin, not for Unrighteousnesse sake, 1 Pet. 4.14.) as Pearles in our Crown of patience. The blind world esteems them evills, but there is no hurt in them, if we be good. Let us keep Gods way, and then he will keep our names for us. Let us do our duty, and let God alone with all we have; he'l defend us from the scourge of the Tongue, and maintain our re∣putation against all opposition. He'l clear our innocency as the light, and if we can but make it good, that we are the servants of the Lord, then every Tongue that riseth against us, we shall condemn. Isay 54.17.* 1.307 We should therefore walk so uprightly, open∣••y, inoffensively, that even our enemies in their owne consciences may clear us. E. G. do men accuse us of Pride, Covetousnesse, Incontinency? we should walk so Humbly, Liberally, Chastly, that all that know us may plead our cause. We should get convincing lives, that none may credit our back-biters, that their slanders may be like water poured on oyled paper,* 1.308 which runs off as fast as it is cast on. Dan. 6.10, Luther, Calvin, Beza, &c. had a thousand lyes raised against them, but being upright, holy, men, the lyes and reproaches of their enemies returned to the reproachers shame. 1 Pet. 2.12. Ier. 20.10, 11.

Object. They raise such untruths against me, that flesh and blood cannot beare them.

Answ. Gods people can and must bear that which naturall men who are meer flesh and blood cannot do. Matth. 5.47.

2. Since they lay false things to thy charge, as they did to Davids, Psal. 35.11. that's thy comfort. So they dealt with Christ and his Apostles.

Object. They reproach me for naturall defects and infirmities.

Answ. Then they reproach thy Maker, and not thee.

2. There's no reall dishonour in naturall infirmities, it's sin only which dishonours us.

3. It's a sign they want matter, when they reproach thee for Sicknesse, Poverty, and other Infirmities.

Object. They are good men who should comfort me, that do thus revile me.

Answ. That indeed addes somewhat to the affliction,* 1.309 yet 'tis no new thing, we must look to be counted as Monsters, not only in Babel, but in Israel. Isay 8.18. Iobs friends were good men, yet they censure him for an Hypocrite. You must therefore learn to contemn the contemners of you, and of Gods Image in you. For if you cannot eudure the Tongue of Ishmael, you will never endure the sword of Esau. If you cannot bear reproaches for Christ, you'l never die for him.

2. Consider thou art not alone, it hath been the common lot of all Gods servants in all ages to be slandered. Matth. 5.11, 12. Elijah that was the strength and stay of Israel, yet is called the troubler of it. Ieremy is called a

Traytor, and a common Barretor.* 1.310 Ier. 38.4. and Paul a pestilent fellow. Acts 24, 5. and the Primitive Christians were accounted the cause of all the miseries of the times.

3. Consider the good Ends which God hath in permitting them.

1. He can use them to the discovery of sin; those sins which Selfe-love will not let thee see, an enemy shall discover them to thee. It's good for every man to have a deadly foe, or a faithfull friend. When Iasons enemy thought to have killed him, by running him through, he cured him of an impostume.* 1.311 God can make medicines of these poy∣sons, and make this dung to enrich us.

2. To cure us of sin. S. Austins Mother was cured of her drunkenness by her maids calling her, Meribibulam, a Wine-bibber, she took notice of the foulness of the sin,* 1.312 and left it.

3. It drives us to prayer, Psal. 10.4. mine enemies reproach me, but I Prayer, (i. e,) I give my self up to that duty, I am even compounded, and made up of Prayer. When we are defamed, there's a time to pray. 1 Chron. 4.12.

4. They make us more watchfull over our wayes. Psal, 27.11. Help me because of mine enemies, who watch for my halting, saith David.

4. Remember the day of Judgement is at hand, and then thy innocency shall be publisht to all the world; Then will be a Resurrection of Names, as well as of Bodies. Then the wicked that now revile thee, shall tremble at the sight of thee. Let us then wait patiently, till the Lord arise and plead our cause. Let our moderation be known to all, for the Lord is at hand, the Judge stands before the dores, ready to take vengeance on our enemies. Phi∣lip. 4.5. Iam. 7.7, 8. Though for the present, you and your walking may lye under reproaches, yet there's a day of revelation coming, [Rom. 2.5.] when thy integrity and secret obedience,* 1.313 shall have open recompence; and the unrighteousnesses and secret contrivances of the wicked, shall be disco∣vered, to their eternall shame. Then all the hidden works of darknesse shall be brought to light. Now Hereticks, Witches, and Devills incarnate have their day, and the world pleads for them as her own. But there's another day coming, when all things shall be reviewed, and scanned over imparti∣ally. Then, and never till then, shall we fully and clearly discern between the righteous, and the wicked, between him that fears the Lord, and him that fears him not. Mal. 3.18. The remembrance of this day made Paul to sleight the censures of men. 1 Cor. 4.3, 4.

[See more cordialls against Reproachfull slander. Doctor Hall's Balme of Gilead. p. 142. &c.* 1.314 Byfeilds Marrow. p. 319. &c. Burroughes Moses Choyce. p. 343.375.412. &c. Robinson's Essayes, Observe. 41. Beards Theater of Gods Judgements. c. 46. p. 393. Mr. Young's Cure of Prejudice. p. 24. An excellent piece.

12. Incontinent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Incontinentes, intemperantes, luxuriosi.

* 1.315This word in the Originall is Homonimous, and admits of divers acceptations; and therefore some Translations render it Riotous, (so Tindall:) others, Intemperate (so the Geneva Translation, and Beza:) others, Incontinent (so our Translation, and the Vulgar Latin.) In this va∣riety, there is no contrariety, the Reading is Canonicall either way. The word is used two wayes in Scripture.* 1.316

• 1. Largely; for any kind of Intemperance and ex∣cess,

• ... Matth. 23.25. Ye are full of rapine and excesse. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Intempe∣rantiae & luxus.] And so 'tis opposed to Temperance [Acts 24.25. Gal. 5.23. 2 Pet. 1.16. 1 Cor. 9.25. Titus 1.8.] which consists in moderating of the ap∣petite, so that a man is not a slave to his fleshly, sensuall appetite; but can master himself, and give Lawes to his Lusts, Contra∣ry to these are all intemperate men,* 1.317 who have no pow∣er or command over themselves▪ but are led like slaves by every lust. So that this achrasy and intemperance in the Text, being opposed to euchrasy and Temperance (which Aristotle makes a comprehensive vertue, wher∣by a man fights against all tentations and allurements to vice) must (by the Rule of contraries) be a compre∣hensive vice, inclining men to Drunkenness, Gluttony, Riot, Uncleannesse, and all manner of excess.
• 2. The word is taken sometimes strictly and restrainedly, for Inconti∣nent, lustfull persons,* 1.318 that have no command over their concupiscentiall af∣fections, but like bruit beasts they run into all uncleanness. The word is sometimes opposed to Continency, or Chastity, which is that part of Tem∣perance, which moderates our fleshly lust, and wars against uncleanness, and lasciviousness. So 1 Cor, 7, 5. Now since the word is general, and comprehends all kind of Intemperance,* 1.319 both in eating, drinking, and concupiscential lusts, I shall take the word in the largest sense, and shall not restrain, where the Scripture doth not restrain. The character is ours in the largest sense.

1. In the last days men shall be intemperate in Eating. Ordinary food will not content them, they must have the Lambs out of the flock, & the calves out of the stall, to maintain their lusts. They'l eat for pleasure, and not for need; to pamper themselves, and not to preserve nature: they'l study how they may please the flesh, and make provision for it, that they may fulfill the lusts thereof. Rom. 13. ult. Elijah was so temperate, that an Angell was sent to bid him arise and eat. 1 Kings 19.9.7. but in our days men are so Intemperate, that we had need of Angells to bid us hold and abstain from our excessive eating and drinking. How many unfit themselves hereby, for the duties of their callings; when a man experimentally knowes that such a Quantity of food will fit him for his calling, and yet he will exceed, that's sinfull. Many look upon drunkenness as a great sin, but as for Gluttony, they make no bones of that, whereas a man may as well offend, and make a beast of himself by excessive eating, as by excessive drinking; hence the Scripture condemns riotous Gormandizing, as well as swinish drunkenness. Rom. 13.13. Gal. 5.21. the Rich Glutton went to Hell, not for any drunkenness that we read of, but for Gluttony. Luke 16.19. 'Tis true; there's difference in Callings, Constitutions, Regions, and Climats, so that some may eat more then others, but under these pretences, for men to give way to excess & riot, will not hold.

Quest. May we not use the Creature more freely sometimes, and may we not feast as occasion requires?

Answ. Yes, the Lord gives us liberty to eat and drink not only for necessi∣ty, but also for delight. Thus Iosephs Brethren used the creature beyond meer necessity,* 1.320 [Gen. 43. ult.] for delight, not for excess. God hath not only given us water to quench our thirst, but wine to delight and revive us. Psal. 104.15. Prov. 31.6. So that feasting in it self is a thing indifferent, and may lawfully be used as occasion requires: when Isaak was weaned, Abra∣ham made a feast. Gen. 21.8. Iethro made a feast for Aaron, and the Elders of Israel▪ Exodus 18.12. Hester feasted the King, and Haman. Hest. 5.5. Christ himself was at a feast more then once. Luke 5.29. Iohn 2.1.20.

and the Christians had their Love-feasts. 1 Cor. 10.27. Iude 12. yet these Rules must be observed in our Feasting.

• 1. It must be done seasonably,
• 2. Soberly,
• 3. Discreetly,
• 4. Religiously,

1. Our Feasting must be at seasonable times; every thing is beautifull in its season, Eccles. 3.11. and a duty not rightly circumstantiated, is marred.

1. 'Tis unseasonable to feast and fare deliciously every day. Luke 16.19. yea, though we be rich, and can afford it, yet we may not do it, we have cal∣lings to follow, & we come not into the world to feast & loyter, but to labour.

2. We may not spend too much time of one day in Feasting,* 1.321 To sit at dinner till night, and at supper till midnight, is unseasonable, and an abuse of time; God ordained the night for rest, and not to riot. The loss of time is far worse then the loss of money; that cannot be regained, this may. To be prodigall of time is the worst prodigality, and most dangerous. Luther lamented the spending of so much precious time, (as too many do) in Feasting.

3. To feast at such a time when the Lord calls by his judgements to Fast∣ing, is exceeding unsuitable, & unseasonable. Isay 22.12, 13, 14. Amos 6.1. to 7.

4. So to Feast on the Lords day, is unseasonable. He hath given us six days for our own use, he hath reserved but the seventh for himself, how then can we do so great wickedness, and sin against so good a God! This is a day for spiritual, and not for carnal feasting.

* 1.3222. Soberly; beware of superfluity and riot, Christians should be famous for good works, and not for revelling and costly banquets. The art of Cookery hath killed many, Variety of dainty dishes, breeds Variety of diseases. Whence come so many Dropsies, Gouts, Rheumes, but from excess?

3. Discreetly; making choyce of our company, not calling rich Atheists, nor profane scoffers at Piety. Psal. 35.16. Christ would have us call the poor rather. Luke 14.13, 14. not that Christ doth simply condemn the calling of our friends, or rich neighbours, but he would have the poor especially re∣membred. q. d. Call not the rich alone, but let the poor have a portion at, or from thy Table. Portions should be sent to those for whom nothing is provi∣ded, (i. e.) who have nothing prepared for themselves. Neh. 8.10. Hest. 9.22. Deut. 16.11.14. One rich man useth to feast another, when in the meane time good David is forgotten. 1 Sam. 25.10, 11.

4. Religiously; in the fear of God, no drinking of Healths, no taunting at Religion, no mocking at such as are in misery. Lam. 3.63. lest we be like to those that feast without fear, either of God or man. Iude 12. all our feasting must be as before the Lord, and in his eye. Exod. 18.12. Deut. 12.7. 1 Chron. 29.22. The want of this holy fear is the cause why either in the time of feast∣ing, or presently after,* 1.323 some cross or other befalls men, as we see in Nabal, 1 Sam. 25.36, 37. at a feast Absolon caused Amnon to be slain. 2 Sam. 13.28. and the breach was made between Ahasuerus and his wife at a feast. Hest. 1.10. Iob was afraid lest his sons had offended in their feasting. Iob 1.45. and the Lord complains of the Jews for their profane feasting. Isay 5.12. The Harp and the Pipe was in their feasts, but they regarded not the work of the Lord. See the fruits of profane musick, it drives out the thoughts of God, & his works. So Amos 6.5, 6. See their punishment. v. 7. Musick should be sent for (said the Heathen) when men are angry, rather then when they are feasting & merry. Not but that musick in it self is good, especially when we make that use of it, which the Prophet did, when he called for a Minstrill to raise up his heavie

heart, and make him cheerfull, and the fitter to prophesy. 2 King. 3.15. The end of all our Feasting, must be the glory of God. 1 Cor. 10.31. it must not be to pamper the flesh, or to get the praise of men, as many do that by riotous feasting, waste and weaken their estates, that they may get a name for good house-keepers. To what end is such waste. The end which God would have us to ayme at in our Feasting, is his praise, and not our own. Exod. 34.23. Le∣vit. 23.34. Deut. 16.25. Oh then let us shun all Intemperance and abuse of the creature; An Epicure is fit for nothing, but the service of the devill. There was never any man that made his Guts his God, that ever became famous in Church or State.* 1.324 'Tis a sin that besots men, it doth emasculate and weaken the powers of the soul. Hence our Saviour warnes his disci∣ples to take heed of being over-charged with surfetting. Luke 21.34. Peter calls such bruit beasts, Spots and blots, which blemish and disgrace religion. 2 Pet. 2.12, 13. A Scavenger, whose living is to empty, is to be preferred be∣fore him that liveth but to fill Privies. If a man strive but for a corruptible Crown, we see he's temperate not onely in some things, but in all things; in eating, drinking, sleeping, &c. 1 Cor. 9.25. and shall not we that strive for an incorruptible Crowne, keep under our bodies, and be temperate in all things, that we may be allwayes fit for our Masters service. This sobriety of the body, tends much to the furtherance of Grace in the soul,* 1.325 therefore the Apostle joynes it with Godlinesse. Titus 2.11, 12. we should therefore eat and drink with perpetuall moderation, alwayes taking less, but never more then nature desires, for that measure of meat and drink, which serves to refresh nature, and make us fitter for the service of God and man, is allowed us of God, and no more. To arm you against Intemperance.

1. Consider,* 1.326 it hurts the body, makes it dull, disea∣sed, drowsy, and unfit for service, Temperance pre∣serves health. Tenuis mensa sanitatis mater.

2. It wastes the Estate, and brings men to Pover∣ry. Prov. 21.17. and 23.21.

3. It unfits the soul for Prayer, Hearing, Meditation, or any spirituall ser∣vice, it besots it, and makes it stupid, secure, senselesse. It brings destruction. Phil. 3.19. it cast our first Parents out of Paradise,* 1.327 Gen. 3.6. brought the flood upon the old world, Matth. 24.38. fire on Sdom. Ezekiel 16, 49, 50. and the sword on Israel. Amos 6.4.7. and barres men out of hea∣ven. 1 Cor. 6.9, 10.

4. 'Tis a great incentive unto Lust. Whoring and Riot oft go together, Rom. 13.13. when men make provision for the flesh, and cater for cates and delicates, they'l soon fulfill the lusts thereof. V. 14. We read of some that lived in wantonnesse, and what was the reason? why they nourished their hearts, as in the day of slaughter, or sacrifices, when they fared deli∣ciously. Iames 5.5. Gluttony is the very Mother, and Nurse of Lust.

[See more, Trapps Common-place, Abstinence, in the end of the Epi∣stles. Amos &c. l. 3. c. 15, Downams Guide to Godlinesse. l. 3. c. 24. Green∣hill on Ezekiel 16.49. D. Hammonds Practical Catechisme. l. 3. Sect. 3. Bol∣tons Directions for walking, p. 195. Mr. Clerks Mirrour. cap. 1.61. Edit. 3.]

2. As for Intemperance in Drinking; it never abounded more. It hath debased our Nobility, stained our Gentry, beggered the Yeomandry, pollu∣ted the Nation, and made the earth to groan under us, so that it would as fain be deliver'd of us, as a woman with child would of her birth: what place, what

city, what Town or Village, what Market or meeting, what feasts or faires that are not defiled with Drunkenness? we may take up the Prophets com∣plaint. Isay 28.8. all places are full of vomiting and filthinesse (vomiting is one of the beastly fruits of Drunkenness) so that there is no place cleare. We have Drunkards of all sorts and Sexes, High and Low, Rich and Poor, Old and Young, Men and Women, Gentlemen and Beggars.

1. The universality of a sin is a sad and sure fore-runner of judgement. When sin growes Nationall, it brings Nationall judgements: as we see in Germany,* 1.328 the floods of Drunkenness and Excess, have brought upon them floods of calamity and War. So that as the Lord said sometime to his peo∣ple. Ier. 7.12. Go to my place at Shiloh, where I set my Name at the first, and see what I have done to it for the wickednesse of my people. So may he say to Eng∣land, Go to my place in Germany, and see what I have done to them for their Drunkenness and riot, and let their falls make you to fear. When All the Old Word was given up to excess,* 1.329 eating and drinking like beasts, then came the flood. Matth. 24.38. when All Sodom was given to uncleanness, then came fire and consumed them. When the people of Israel assemble themselves by Troops to harlots houses, then God visits them with his judgements. Ierem. 7.5.

* 1.3301. When great men are given to sin, that hastens wrath. They draw many away by their lewd Exam∣ple; like great Cedars, when they fall, many branches fall with them. Hence the Lord forbids excess of wine to Rulers, lest they should forget the Law, and so per∣vert judgement. Prov. 31.45. The houses of many Gentlemen that should have been Bethels, houses of God, are become Beth-avens, houses of vanity and iniquity. The old Proverb was, As drunk as a beggar. I wish we might not say, as Drunk as a Gentleman, an Esquire, and Lord, &c.

2. Are there not some Ministers (who by their places are bound to wit∣ness against this sin, both in life and doctrine) that say as those, Isay 56. ult. Come let us fill our selves with strong drink. This made so many erronious Mi∣nisters, (especially in episcopall times) Isay 28.7. The Priest and the Pro∣phet have erred through wine.* 1.331 This clouds the understanding, darkens the mind, robs men of Reason, and turns them into beasts. Hence the Lord forbad the Priest and Levite the use of wine and strong drink (upon pain of death) when they were to come into the congregation, to execute their of∣fice. Levit. 10.9. why so? V. 10, 11▪ that they may put a difference be∣tween the Holy and Profane, and may be fit to publish all Gods Statutes to his people. Hence the Apostle would not have Ministers to be wine-bibbers, 1 Tim. 3.3.3, 4, 5. Titus 1.7. Drunken Ministers (be they never so learned) are but unsavory salt,* 1.332 fitter for the Dung-hill, then the Temple; and if other Drunkards deserve double punishment (in Aristotles judgement) first for their Drunkennesse, and then for the sin com∣mitted in their Drunkennesse; what then do drunken Levites deserve? But blessed be God we have lived to see that day, wherein such Sots are cast out of the service of the San∣ctuary.

3. We have Drunkards of all Ages, old, and young; many get such Ha∣bits of this sin, (when young) that they cannot break them when they are old. We have Drunkards of all Trades; Drunken Shooe-makers, Smiths, Naylers, &c. Drunkards of all Sexes; not only Drunken Hosts, but Hostesses, even women-Drunkards:* 1.333 this sin is base and beastly in any, but abomina∣ble in a woman: such danger their chastity. 'Tis Modesty, and Civility,

Chastity and Temperance, that commend a woman. Whom Bacchus baths and washeth, Venus lightly warms and dries. A drunken man I doubt is not honest, but a drunken woman without doubt is naught. We read but of one drunken woman in all the Scripture, and she is called a whore, a great whore, the mother of harlots. Rev. 1.1, 2.5, 6.

2. Another Aggravation of the Drunkenness of our Time is, that it is committed against the greatest Light that ever was in the land. Drunken∣ness is a work of darkness, and if men will needs act it, the night is the fittest time for such black work. So 'twas in the Apostles time. 1 Thes. 5.7. Those that were drunk, were drunk in the night. So Acts 2.15. The modest mis∣creants of those times, chusing the darkness and secrecy of the night, to co∣ver their filth, will rise in judgement against those impudent, Noon-day Drunken-Devills of our times, who blush not to act their villany in the sight of the Sun, and alter the course of nature, turning day into night, and night into day. And if to act it in the light of the Sun, be an aggravation, oh what is it to act it against the light of the Gospel? and that now in an Afflicting time, when the Rod lyes upon the Nation for this sin, among the rest. To sin out of ignorance, infirmity and inadvertency, may excuse à tanto, sed non a toto: it may extenuate, but it cannot totally excuse. But he that sin∣ned presumptuously (i. e.) wittingly and willfully, purposely and proudly, desperately and despitefully, out of contempt of Gods Law, was to be cut off by death. (so much the phrase imports) not only a cutting off by ex∣communication) but a cutting off by the sword of the Magistrate. Exod. 31.14. Levit. 17.4. and 20.2, 3, 4, 5. because he did thereby reproach the Lord, and did as 'twere say, that God was not to be regarded, nor his judgements worthy of fear. Exod. 21.14. Numb. 15.30.32. and because Magistrates ma∣ny times are partiall and negligent in cutting off such presumptuous sinners, therefore the Lord himself threatens and undertakes the doing of it. Deut. 21.20, 21. an obstinate glutton, a Drunkard, must die for it.

Quest. But how shall we know a Drunkard?

Answ. By his

• Affections,
• Words, and
• Actions.

1. By his Affections; when mens love and desire is set on strong drink, so that they rise early to follow it. It may be thou hast no money, and so canst not be drunk.* 1.334 I, but if thy heart be set upon the sin, thou art a Drunkard: for God judgeth of us by our Affections, and not by our Actions; that we are which we resolve and desire to be, whether it be good, or evill. Then a man lives in a sinne when he loves it, though he do not, or cannot act it.

2. By a mans talk; out of the abundance of the heart doth the mouth speak. When men boast how many dozens they have drunk, and how ma∣ny men they have layd asleep;* 1.335 when men shall inquire for the strongest li∣quor, and encourage each other to the drinking of it. Isay 56. ult. that is one sign of a Drunkard. Men will be discoursing of what they love, be it good, or evill.

3. By a mans Actions.

1. When men stagger and reel by reason of strong drink, so that the same legs which brought him into the house, cannot carry him out again; thus both the Law of God and man, have made a sign of a Drunkard. Psal. 107.17. They reel to and fro, and stagger like a drunken man.

2. By their Vomiting, by the rednesse of their eyes, stinking breath, de∣formed

countenance, gastly looks, fighting and quarrelling, swearing and swaggering. Isay 19.14. Prov. 23.29, 30.

* 1.3363. By your companions; if you delight in drunken company, it argues an inclination to the sin. Like will to like, and birds of a feather will flock toge∣ther. As sheep love sheep, and Saints will delight in Saints. Psal. 16.3. So swine will delight in swine, and sinners in sinners.

4. When men delight to make others drunk (as a woe is denounced against such, Hab. 2.15, 16.) and to this end put ingredients into their drink, and by pickle and salt meats, draw men on to this sin; this is to adde drun∣kennesse to thirst, and so become lyable to the curse in the very Letter. Deu∣teron. 29.19, 20.

5. When men call for Healths. A Health to their Master, and a Health to their Mistris, a Health to this man, and to that, and at last a Health to the Devill himself, as * 1.337 Pope Iohn the thirteenth did, whose Vicar doubtlesse he was. This is a Shiboleth to distinguish between a drunkard, and a sober man. The drunkard drinks Healths so long to others, that at last he leaves none for himself. Such Healthing, hath brought many men out of Health.

Vna salus sanis non est potare salutem, Non est in potâ vera salute salus.

2. This sin is so odious, that a Heathen condemned it. † 1.338 Hest. 1.8. then drinking was according to the Law which the King had set, viz. That none should be compelled to drink more or oftner, then it pleased himself. The ancient Brittaines drunk no Healths, as Sir Edward Cock observes.

Ecce Britannorum mos est laudabilis iste, Vt bibat arbitrio pocula quisque suo.

Oh that some strict Law were made for the suppressing this sin! That as Iael was blest for driving a Nayle into the Temples of Sisera; so the ge∣nerations to come may blesse those in authority, for suppressing this In-let to so much sin.

2. All occasion and provocations to sin must be avoyded. [Ephes. 5.15. 1 Thes. 5.22. Iude 23.] But drinking of Healths, is a provocation to sin. viz, to drunkennesse, fighting, murder, &c. Ergo. Many think it a small matter. but there is no sin small simply in it self. A spark of fire is a small matter, and yet it hath set a whole Town on fire.

3. All abuse of the creature must be avoyded, but drinking of Healths is an abuse of the creature; God hath ordained the creature for his Glory, and our comfort, but God hath no Glory, and we have no comfort, by such abu∣sive drinking. Ergo.

4. That which is of ill report amongst the Saints, must be shunned. Phil. 4.8. But drinking of Healths is a thing of ill Report amongst the Saints. Ergo.

5. That whose rise and Originall is from the devill, is to be abhorred, But drunken Healths had their rise and Original from the devill.* 1.339 The ancients called it, The devills shooe∣ing-horn, to draw men on to drunkennesse. So that 'tis no Novell, Puritanicall precisenesse, but it hath been condemned many hundred yeares agoe, by the Anci∣ent Fathers. Yea the sounder sort of Papists have con∣demned it, and thought it most unreasonable, that another mans belly should be my Rule.

Object. Suppose a man begin a Health to a Prince, or to the Protectour, will you not pledge him?

Answ. We are commanded to pray for these in Authority, but not to drink Healths unto them. 1 Tim, 2.2. As the Lord Virulam said, I will pray for the Kings Health, and drink for mine own. I will not for drinking in Alexander, stand in need of Esculapius, said Calisthenes. He is the best sub∣ject that prayeth most, not he that drinks, and catouseth most.

Object. Drinking of Healths, is the fashion now adayes?

Answ. We are forbidden to follow the sinfull fashions and customes of the World. Rom. 12.2. nor may we follow multitudes in evill. Exod. 23.2.

[See more. Pryn's Healths, Sicknesse. Mr. Young's Drunkards Character. Sect. 76. p. 3.9. Pryn's Histriomastix, V. Index, Healths. Mr. Gerec against Healths.]

To arm you against Drunkennesse, take these few Considerations.

• 1. Consider that drunkennesse is one of the vilest sins in the World, the Mother of most abominations. As all waters meet in the Sea, and all the Creatures met in Noah's Ark; so fighting, killing, lying, swearing, &c. meet in this sin. 'Tis a Master-sin which never goes alone. Shew me a lyar (we use to say) and I'le shew you a Thief. So say I, shew me a drunkard, and I'le shew you a whore-master,* 1.340 a swearer, a dissolute, unteachable person. Isay 28.7, 8, 9. A drunkard is Diabolus explicatus, a Devill in his colours, the devill in his Pontificalibus, a devill cloathed with flesh and blood. He cares not to break all the Commandements.
  • 1. He feares not God.
  • 2. He makes his belly his God.
  • 3. He profanes Gods sacred Name many wayes.
  • 4. He profanes his Sabbath, he's unfit (to say truth) for any service of God, or man.
  • 5. He dis-regards Superiours, he's an ill Example to Inferiours.
  • 6. He's accessory to his own death, he shortens his dayes by his Intem∣perance, and is ready to kill all about him in his drunken fits.
  • 7. He abounds in acts of uncleannesse,* 1.341 and adultery, the fire of Drunken∣nesse, kindles the fire of Lust.
  • 8. He spends that on himself, which should maintain his family, and so is the worst of Thieves, even worse then an Infidell, which provides for his own.
  • 9. He's apt to belye and slander his Neighbour.
  • 10. His heart is full of lust, a brothel of sin, a sink of uncleannesse, full of wicked devices, against God, and man.
• 2. Consider the dreadfull curses which God hath denounced against such, every Prophet almost hath a woe to throw at them. Isay 5.11, 22. Hab. 2.15. Isay 28.1. Ioel 1.5. awake and weep ye drunkards here, that ye may not weep for ever; and at last it brings everlasting woe. 1 Cor. 6.10. no drunkard (i. e.) no Habituall,* 1.342 Impenitent drunkard, shall come in∣to Gods Kingdome. If Turks imprison them, and we'l cast them out of our houses; let none think that God will receive them into his holy Ha∣bitation.
• 3. Consider the sad effects of drunkennesse. These are excellently set forth. Prov. 23.29. ad finem cap. This Text I may call the Drunkards Looking∣glasse: wherein they may see the woe and sorrow that attends them. To

• whom is woe, to whom is sorrow? (i. e.) who draw all manner of sorrow upon soul and body, but drunkards? They meet to be merry, but the end of such mirth is heavinesse.* 1.343 It's dear bought, that hath so many curses attend∣ing it. What madness is it for a few moments of pleasures here, to endure eternity of sorrow hereafter? Fur the enjoyment of a little wine here, to drink the Vialls of Gods wrath, and lye in Seas of misery for ever.

2. To whom is strife and wounds without a cause? q. d. Drunkenness breeds contention, quarrelling, and needless wounds.

3. It hurts the Body, and brings Diseases, Rheumes, Dropsies, Apople∣xies, and Redness of eyes, by reason of abundance of hot humours. How ma∣ny have shortned their dayes, and extinguisht the Radicall moysture? much water poured on a little flame, doth soon extinguish it. This makes even Kings sick. Hos. 7.5.2. Verse 30. Solomon tells us how we may know a Drunkard.

1. He loves to tarry at the wine, he spends houres, dayes, and years at it, 'tis his Trade and Calling.

2. He goes and seeks mixt wine. q. d. He goes from house to house to in∣quire after the strongest Liquor.

3. But how may we shun Drunkenness? V. 31. look not on the wine when 'tis red. (i. e.) Shun the occasions and allurements to this sin, set a watch over your eye, and stay the beginnings of it.

4. What hurt will it bring upon us? V. 32. In the end 'twill bite like a Serpent, q. d. Though for a time it may seem pleasant, yet at last 'twill sting thee very sore; it will bring upon thee troubles Internall, Externall, Eternall. Wherefore fly from it, as from a Serpent.

2. 'Twill hurt the soul, and fill it full of noysome Lusts. The soul is the best and noblest part;* 1.344 which if corrupted, becomes the worst. V. 33. It breeds adultery and lust. Thine eyes shall behold strange women (i. e.) Harlots. Drunkenness, and Whoring, oft go together. A belly filled with wine, foameth out filthiness. Rom 13.13. Lot (though a holy man) yet addes In∣cest to his Drunkenness. And though Adulterers are not Drunkards, yet there are few Drunkards, but are Adulterers. V. 33. It breeds evill speeches. Thy heart shall utter perverse things (i. e.) preposterous, foolish, filthy mat∣ters. V, 34. It makes men stupid, and fearless, secure, and careless in the greatest dangers. He's as one that sleeps on the top of a Mast in the midst of the Sea. Though he be in great and continuall danger, yet he's insensible of it. He's in great danger that sleeps in the midst of the Sea, for he's soon over∣whelmed with waves, and he's like to fall suddenly, that sleeps in the top of a Mast;* 1.345 yet such is the Drunkards Lethargy, that he cannot feel when he is stricken, nor know when he is beaten. V. 35. which is the height of mi∣sery; it makes men desperate, incorrigible, and incurable. They become impudent in sin; those sins which men tremble to commit, when sober, yet they'l venture on,* 1.346 when drunk. I will seek it yet again (saith the habitua∣ted Drunkard) q. d. Notwithstanding all these dangers and mischiefs, I will not leave my drunkenness. As perseverance in goodness (in despight of all opposition) is the height of goodness; so perseverance in wickedness, in de∣spight of Judgements, is the height of wickedness. That's our misery which attends on drunkenness, that it's usually accompanied with impeni∣tency. Hos. 4.11.

* 1.3474. It robs men of their good name. Call a man drunkard, you need say no more. Hence when the Pharises would accuse Christ as a great sinner, they call him a Wine bibber. Mat. 11.19. of old they were accounted sons of Belial. 1 Sam. 1.14, 15, 16. when Eli thought Hannah mas drunk, count not (said she) thine hand-maid for a daughter of Belial (i. e.) for a lawless,

loose, disordered person. It takes away the man, and lays a beast in his room, yea it makes a man worse then the Beasts that perish, for you cannot force them to drink more then will do them good.

5. It wastes and weakens the Estate, and so disables men for works of Piety and Mercy. Prov. 21.17. He that loveth wine shall not be rich. Not he that drinketh wine, but he that loves it, so as to set his heart upon it, such lose both Temporal and Eternal Riches.

6. It layes Kingdomes waste. Isay 5.11.13, 14, 15. as a good man is a publick good, so such a wicked man, especially, is a publick evill.

7. The loveliness and beauty of Temperance and sobriety should make us loath excess & luxury,* 1.348 How sweetly doth the sober, holy man enjoy himself? his soul's in Peace, his house is in Peace, his goods are preserved, his family is the better for him, he's a blessing and ornament to the place where he dwells. His judgement is clear, his memory strong, his affections regulated, he's fit to pray, read, hear, meditate, &c. He hath a healthfull body, and a comely countenance, wise discourse. In a word, he enjoyes himself, and sees God in all the blessings he enjoyes.

There's no sin but hath some pretences,* 1.349 and so hath this.

1. Object. Ioseph made his Brethren drunke.

Answ. That's false, for Ioseph was a holy man, and one that feared God, and therefore durst not do such a thing for a world. God puts a Spirit of in∣genuity in the hearts of his people,* 1.350 and writes the Law of love there, which constraines them to be pure and sober in all their actings, and undertakings; they are born of God and cannot sin, viz. deliberately, wilfully and habitually.

2. The word Shacar is taken in Scripture in a good sense, for a free and liberall use of the creature [ad hilaritatem, non ad ebrietatem.] for mirth, and not for madness; for chearfulness, and not for drunkenness. So the word is used. Hag. 1.6. they shall drink, but not to drunkenness (i. e.) not plentifully. So Cant. 5.1. drink ye drink abundantly,* 1.351 to an holy in∣ebriation. So Ephes. 5.18. be not drunk with wine, wherein is excess, but be filled with the Spirit. q. d. If ye will be drunk, let it not be with a bodily, carnall, divellish drunkenness; but let it be with a spiritual, holy ebriety; do not sip or taste of the Graces of the Spirit, but be filled with the spirit of Joy, Love, Peace, Temperance, Patience. Acts 2.13.15. compared with V. 4. spiritual joy is there likened to wine,* 1.352 which revives and quickens dead and drooping spirits. So Cant. 1.2. thy love is better then wine. This is Crapula sacra. The word is likewise used in the New Testament, Iohn 2.10. for a more free and liberal use of the Creature for mirth and comfort, not for excess and riot. God hath given wine to make glad the heart of man. Psal. 104.15. and so far as it refresh∣eth and delighteth us in a sober way, we may use it. Prov. 31.6, 7. Thus and no otherwise, Iosephs Brethren drunk, and were merry. The Philosophers make three cups.* 1.353 The first of Necessity, the second of Pleasure, the third of Madness. Iosephs Brethren took the first and second, but not the third.

2. Object. Noah and Lot were Drunken. Gen. 9.21. & 19.32.

Answ.* 1.354 Yet they were not drunkards, 'twas not their Trade to sit at the wine; one action doth not denomi∣nate, or make a man good or bad.* 1.355 They sinned through weaknes & infirmity, against the bent and resolution of their souls; but thou sinnest wilfully and de∣liberately.

2. These examples are recorded to fright us from sin (that we may shun the rocks where others have split themselves) not to incourage us in sin.* 1.356

3. To keep us from despaire, that if through weakness, and for want of watchfulnesse we have fallen, yet we may remember that God which par∣doned penitent Noah, and Lot, will also pardon us upon our Repentance.

Object. 'Tis Physicall.

* 1.357Answ. 1. It's a medicine worse then the disease; for a man to destroy his soul, that he may cure his body, is worse then death. 2. We may not do evill, that good may come thereof. Rom. 3.8. 3. Very learned Physitians affirm the contrary; they say that drunkennesse destroyes the health, spoyles the stomack, hurts the braine, makes the blood watrish, dulls the senses, weakens the memory,* 1.358 and destroyes the understanding.

Object. They are so accustomed to it, that they cannot leave it.

Answ. An evill custom is better broken then kept, and though custom be a second nature, yet the God of nature can change nature; he can make a black more white, and take spots from a Leopard, he can turn a Lion into a Lamb, and water into wine; he can make iron to swim, and Iordan to recoyle. He is El the the strong God, and though our corruptions are too strong for us, yet are they not too strong for him. Spread therefore thy misery before the Lord, and let him see 'tis the unfeigned desire of thy soul as freely to forget sin, as thou wouldst have him to forgive it; and to part with it, as to have it pardoned; and then in due time he'l heal thee of it, what ever it be.

I come now to some brief Rules against it, and so conclude.

1. Kill it in the Root, get a hearty detestation of it, resolve rather to die, then to be drunk. To this end consider the vilenesse of the sin (in the effects before recited) remember the judgements of God, on Nabal, Ammon, Elah, and Belshazar, who died in their Drunkennesse. 1 Sam. 25.36. and 2 Sam. 13.28, 29. and 1 Kings 16.8, 9, 10. Dan. 5.2.30. Let their falls make thee to fear, for God is the same still, to the same sinners.

2. Be diligent in your callings. Idlenesse breeds Drunkennesse. When men have nothing to do,* 1.359 the Devill comes and calls them out to work. The flying bird is safe, 'tis the bird that sits still, which is in danger. God hath promised to protect us, but then we must keep his way. Psal. 91.11, 12.

Object. We are Gentlemen and cannot worke.

Answ. You must work, or do worse. God hath ordained, that every son of Adam, in the sweat of his brows shall eat his bread. Gen. 3.19. and he that will not (not he that by reason of sicknesse cannot) labour,* 1.360 shall not eat. 2 Thes. 3.10. and if Adam in the state of Innocency, must work and dresse the Garden; and after the fall, when he was Monark of all the world, yet must he labour; who then can think himselfe free? 'Tis not Idleness which commends a Gentleman, or following of foolish fashions, drink∣ing of Healths, lying in an Alehouse, &c. there's no baseness like this. But the life and soule of Nobility and Gentility consists in noble and vertuous dispositions, in gallantness of spirit (without pride or insoleuce) to do his Country good.

3. In all places, and at all times set a watch against this sin; when men are most secure, they are in most danger: where the watch is most care∣less, there the enemy enters, And if Christs own disciples must watch a∣gainst this sin, who may be secure? Luke 22.34. Many when they go to Fairs and Markets, they go without care or fear, they do not take Antidotes with

them; hence 'tis, that so many fall by this sin. A man that goes amongst such as have Plague-sores running on them, had need of speciall Antidotes, to keep out the infection.

4. Shun the occasions of this sin, He that will no evill do, must do nothing that belongs thereto. He must not once look on the wine when 'tis red. Prov. 23.31. a little leak may drown a ship, and great fires have come from little sparks. Especially shun the company of Drunkards, be not amongst wine bibbers. Prov. 23.20. we should have no familiarity with them. 1 Cor. 5.11. Eph. 5.7. touch not this pitch, lest you be defiled with it, mingle not with them, lest you learn their work. What Solomon saith of the Harlot, that say I of the Drunkard. Prov. 5.8, 9, 10, 11. remove far from him, come not nigh the door of his house, &c. especially shun Ale-houses, these dens of Devills, and Cages of unclean birds; those stewes and styes of all abomina∣tions. Take heed of the Excessive Use, and the great abuse of Tobacco. Great Tobacconists oft times are great Drunkards.

All drunkenness is not by wine or strong drink,* 1.361 (as a learned man well observes) the Thracians and Scythians used to burn certain Herbs, that they might be drunk with the smoak thereof. That Barbarisme our English Nation useth too much in a base Indian weed. It's pitty men of good parts should be drunk so. They should leave it to idle, empty, witlesse, worthless heads.

'Tis said of Garlick, that it makes men wink, and drink, and stink; Many use To∣bacco to make them drink, till at last they wink and stink. 'Tis true, the drugge is good in it self, as 'tis Gods creature, and the fume of it taken in a discreet, moderate, physicall way, may be usefull. But taken in that ex∣cessive, intemperate,* 1.362 irregular way (as most take it) it besots men, and robs them of their Health, Wealth, Wit, Time, &c. I shall therefore give some Reasons against the abuse of the creature, because the sin is Generall, and 'tis the Devills shoeing-Horn, to draw men on to Drunkennesse. Instead of Salt-meat, the Devill feeds his followers now with smoak (fumo pereat, qui fumum vendit) first drink, and then smoake; Then smoak, and after drink; the Pot and the Pipe, and the Pipe and the Pot walk so long, till they have Piped themselves out of all.

1. Consider, that Tobacco is a Physicall root, and hath in it a Poysonous quality, as appeares by its Antipathy against nature. Now he that shall take Physick every day, may soon put an end to his dayes. Physick must be ta∣ken rarely and seldom, else if it become familiar to the body, it looseth its operation. 'Tis a violent purge, which wastes and weakens nature, especi∣ally when taken often. Hence the learned conclude, that frequent using of it is dangerous.

Frequens suffitur Nicotianae exoticae, sanis non est salutaris. Qnid censum (vereor ne sensum) insumimus herbis? India quam mittit, sed minus ind•• boni. Num sani, insani qui fecimus aspida merces? Quòd prosit sanis non habet, ager habet. Rex Platon.

1. All excesses are hurtfull, and are abuses of the Creature, and as exces∣sive eating and drinking is unlawfull, so also is excessive smoaking. Not one of many but takes it for fashion and custome, more then for need. Any action (especially Physicall) if not rightly circumstantiated, is very dangerous. If a Physician should advise his Patient to take a spoonfull or two of such a Potion, and he should take ten or twenty; or if he should prescribe him to take a penny-weight of such or such a thing, and he should eat a pound, he might soon put himself past eating. So when Physicians shall prescribe one or two Pipes a day, and men shall take 20. this is causa adju∣vans

ad mortem, it's a kind of self-murder, and shortens mens dayes.

3, This immoderate and excessive use of Tobacco, brings with it many discommodities. It overthrowes the state of the body, dryeth the brain, dimmeth the sight, corrupts the smell, hurts the stomack, destroyes conco∣ction, spoyles the spirits, dulls the understanding, confounds the senses, stu∣pifies the body, marres the breath, and turns it into an unsavory stench, ren∣dring it loathsome to their Wives, Friends, and such as come nigh them. It turnes the Nose into a chimney, and makes a Kithin of the body, sooting it with an oyly Unctious kind of soot, as hath been seen in some great Tobac∣conists, that have been opened. It emasculates the spirits, and disables the body for service, when a man cannot go two or three miles without a Pipe smoaking at his Nose. In former ages, what glorious battles have been fought, and to what a great age did they live, who never once heard of Tobacco?

* 1.3634. It consumes abundance of pretious time; No losse, like the losse of time. How many spend two or three houres in a day in smoaking, which if they had spent in Repenting, what abundance of comfort might they have had?

5. It wastes mens estates. How many poor might have been succoured with that which is idly and vainly spent in smoak? some spending 10 l. others 20 l. others 100 l. per annum in smoak? To what end is such waste? we must all one day give an account how we have spent our money; our silver is the Lords, and he expects that we improve it to his praise. Hos. 2.8, 9. How sad will it be with many, when they shall see how many pounds they have spent in smoak, and yet how little for Gods honour? It were well if some way could be found to restrain the great abuse of it, if it were but in the younger, and the healthfull sort, who have no apparent need of it.

Object. We are so accustomed to it, that we cannot leave it?

Answ. An evill custome is better broken then kept, and therefore as you came to this custom by degrees, so by degrees you must break it. The use of it (saith a learned Physitian) is only tolerable by way of Physick, and not for pleasure, or an idle custom.

Object. It's the property of a Gentleman to take Tobacco?

Answ. 'Tis now become the guise of the Riff-raffe, and Dregges of men. Every Tinker, Tapster, Crate-carrying Vagabond is not well unlesse he have a Pipe at's Nose.

Object. It drawes away ill and watrish humours, and cures men of most di∣seases.

Answ. God hath ordained watrish humours for the good of the body, and for the most part they are as necessary in the body, as the blood it self, and therefore may not be drawn away in that abundant measure by To∣bacco. Besides, it's dangerous for weak and sickly bodies, they may quickly waste the Oyle of their Vitall Lamps, and spend their radicall moisture. So that instead of curing, it kills many.

2. Grant it to be Physicall in some diseases, doth it therefore follow that it is good against all? and that all must use it; of what age, constitution, and complexion soever. To argue from a Particular, to a Generall, is but sorry Logick. e. g. Such a man hath need of such and such Physick, therefore all men have need of it. Who sees not the vanity of the practice, yet who leaves it? what should young, strong, healthfull bodies do with Physick? They that are whole have no need of the Physitian, but those that are sick;

and those that ate sick indeed, cannot away with it. One mans Phy∣sick is another mans poyson; One Medicine cannot cure all diseases, yet men are so bewitcht and besotted with Tobacco, that (if you'l be∣lieve them) they'l tell you it's a Panacéa that will cure you of all di∣stempers; and yet those that take it, abound with distempers, as well as other men. I wish therefore, and oh that I could prevaile w••th young Stu∣dents especially, that they would use their Pens, rather then Pipes, that we might find them in their Closets Praying, and not in their Chambers smoak∣ing; remembring that time is precious.

[See more against Drunkennesse in that excellent Tract of Mr. Young, sti∣led, The Drunkards Character; 'tis the best that I have seen in this kind. All the labours of that holy man, are worthy the perusall of young Stu∣dents especially, Mr, Iohn Downams four Treatises against Drunkards, Swearers, Whoremongers, and Bribery, Mr. Sam. Wards Woe to Drun∣kards. D. Harris Drunken-cup. D. Ier. Taylor's. Holy-Living. p. 72. Mr. Henry Smith's Serm. on Gen. 9.22. p. 284. Mr. Clerk's Mirrour. cap. 42. Edit. 3. Mr. Rous's Diseases of the Time. cap. 16. p. 173. Folio,

Intemperate, or Incontinent.

The word in the Originall (as I have shewed before) is large and com∣prehensive. It denotes all kinds of lustfull persons, that have no command over their concupiscentiall affections, but are led by their Lusts; such are Adulterers, Fornicators, Incestuous persons, Polygamists, and the like. Now in the last dayes, men will be Incontinent every way. There will be incontinency amongst single persons,* 1.364 and this is called, Fornication; there will be incontinency amongst married persons, and this is called Adultery. There will be incontinency against nature, viz. when the course of nature, or the Sex, or the kind is altered: all these sins do and will raign in the last dayes. Now the more common these sins are, the greater our praise will be if we keep our selves pure, shining like lights in the midst of a loose genera∣tion. We should therefore be carefull not only to go or run,* 1.365 but with all our power and speed to Fly fornica∣tion. 1 Cor. 6.18. as Ioseph fled from his Mistris. Other vices are conquered by resisting, but this by flying swiftly, from the objects and occasions of this sin.

To quicken you, consider.

1. That this great sin never goes alone; Idlenesse, Luxury, Lying, and Murder,* 1.366 usually accompany it, as we see in David, and the Sodomites. Ezek. 16.4.9. the harlot by her inticements, doth not only increase the number of Transgressors, but of their Transgressions also. Prov. 23.23. when a great beast hath made a gap,* 1.367 the rest follow after. If Solomon delight in Idolatrous women, they will quickly draw his heart from God. If once you give way to this sin, you know not where you shall rest.

2. 'Tis a sin that is most opposite to the nature of God, who is the most Holy, and will dwell in none but chast and Holy ones. Fornication is di∣rectly opposite to Sanctification,* 1.368 yea 'tis made one part of our Sanctification, to fly fornication. 1 Thes. 4.3. It makes men like the Devill, who is stiled by way of Eminency, The unclean spirit, Matth. 10.1. and 12.43. and that 1. Affectu, because he delights in such uncleannesse.

2. Effectu, because he drawes men to it.

3. Habitatione, because he dwells in unclean soules, he finds them foul, and he makes them worse.

* 1.3693. 'Tis a violation of Gods most sacred Law. Exod. 20.14. which is set down negatively, because it binds most strongly, allwayes, and to all times. The Pope may give dispensations, but God gives none to any, to violate his commands. Every man must keep his vessell pure. 1 Thes. 4.4, 5. even the King must not multiply wives, much less strumpets to himself. Deute∣ron. .17.17.

4. Adulterers are Covenant-breakers; the Marriage knot is called the Covenant of the Lord. Prov. 2.17. Mal. 2.14, 15. now Covenant-breakers are ranged amongst the vilest sinners. Rom. 1.31.

5. 'Tis worse then Theft. The thief steales out of want, the Adul∣terer out of wantonnesse. The one may make satisfaction, this can never Prov. 6.31.

6. 'Tis a sin that doth pollute and defile the body more then any other sin. Hence the Apostle useth many excellent Arguments against it. 1 Cor. 6.13.

2. That which is consecrated to God must not be polluted with whoredome,* 1.370 but the body is consecra∣ted to God, and made for his honour and service, and not for fornication. Ergo.

2. V. 14. From the Resurrection of our bodies to Glory, thus he argues. If our bodies shall be raised to Glory, then may we not pollute them with fornication. But our Bodies shall be raised to Glory.

3. V. 15. Our bodies are the members of Christ, and therefore 'tis a great indignity and dishonour to him to have them given to an harlot. 'Tis in a manner to make Christ one with an harlot, then which what can be more reproachfull to him?

4. V. 16. He makes himselfe one with an Harlot, and what can be more dishonourable, then for a member of Christ to be joyned to such a creature?

5. V. 18. He sins more especially against his own body.* 1.371 The body is abused by other sins in part, not wholly, as the Tongue by lying, the Hand by Steal∣ing, Murder; but here the whole body is abused, and abased.

* 1.3726. V. 19. If our bodies be the Temples of the Ho∣ly Ghost, then they may in no wise be polluted, or pro∣faned. And if all Temples must be kept clean, then specially the Temples of the Holy Ghost, who is a Pure spirit, and will not inhabit a Swine-stye.

7. From the work of our Redemption. V. 19 20. We are not now our own to live as we please, but we must live unto him that bought us, and hath paid so great a price for us.

* 1.373None are given over to these sins, but such as God hates. It's a fearfull sign of his Anger to be given up to Harlots. Prov. 22.14. He that's hated of God, shall fall by her. Oh that young persons would consider this Text, that it might be to them a perservative against this Soul-destroying sin! when young persons grow proud, or walk not answerable to the Light and Means which they enjoy, but are barren and fruitlesse trees in Gods Vine∣yard, then in his fierce wrath he leaves them to this sin, as a punishment of their former sins. Rom. 1.21.26. Amos 7.17, Ephes. 4.18, 19. Let us therefore walk humbly with our God, that he may delight in us, and save us from this exceeding sinfull sin, to such the promise runs. Eccles. 7.26. Who so pleaseth God shall escape the Harlot, but the sinner shall be taken by her. God by his speciall grace will preserve such as are dear to him, from this sin; but

the sinner that is left to himself, cannot but fall into this pit and snare.

8. Consider the sad Effects of this sin.

• 1. It destroyes Nations, for this the Lord had a quarrell and controversy with Israel,* 1.374 Hos. 4.2. and cites them to answer it at his barre. This makes a land to spue out its Inhabitants. Levit. 18.24, 25.28, 29. as a man whose stomack is overcharged, can have no rest till he have eased himself; so the land is sick, till it have eased it self of such Inhabitants. Such sins and sinners put the Justice of God to a stand, so that he knowes not how to pardon them. Ier. 5.7.8, 9. This was one of those sins which made the day of Ierusalems calamity to draw near. Ezek. 22.4.11. This brought the flood on the old world. Gen. 6.2. fire on Sodom. Gen. 19.25. Iude 7. the plague on Israel to the losse of 24. thousand men.* 1.375 Numb. 25.1.9. and the sword on Benjamin, to the losse almost of the whole Tribe. Iudg. 18. and 19. By all this we may see that this is not so light a sin, and such a small trick of youth, as the profane world makes it.
• 2. It consumes the Estate. How many great men hath it brought even to a morsell of bread. Prov. 6.26. and 29.3. Luke 15.30. 'tis a fire that burns to the destruction of all that a man hath. Iob 31.12.
• 3. It robs a man of his good name, which is a pretious jewell, and by all good meanes to be preserved. Prov. 6.33. a wound and dishonour shall he get, and his reproach shall not be wiped away. Though the wound may be cured, yet the scarre will abide? as we see in David, Sampson, Solomon. Neh. 13.26. Lot. So Prov. 5.9. Gen. 49.4. Levit. 21.9. Hos. 1.2. Est peccatum ma∣ximè probrosum. 'Tis a most infamous sin. 1 Sam. 2.22, 23, 24. Neither doth the unclean person only blemish himself, but his posterity also. What disho∣nour is it for a man to have many lovely children, and to have a Bastard stand in the midst of them, claiming kindred of them, and so become a living shame to them. This makes men odious not onely to God, but to all good men. Ier. 9.2. oh that I had a lodging in the wildernesse? and might leave my people. Why so? for they be all Adulterers. This makes a man to be esteemed as a fool in Israel. 2 Sam. 13.12, 13,
• 4. It destroyes the body. It consumes the radicall moysture, and so shor∣tens the life. It impaires the strength, Prov. 31.3. and wastes the flesh. Prov. 5.11. and makes men lyable to the sword of the Ma∣gistrate, who ought to punish adulterers with death▪* 1.376 Levit. 20.10. Gen. 38.24. Deut. 22.22, yea the Phari∣ses, though they dispenc't with other sins, yet judged Adulterers worthy of death. Iohn 8.5. The Anabaptists alledge this Text for liberty of conscience, and to destroy the coercive power of the Magistrate, I shall therefore take a little paines to vindicate it.

1. Our Saviour doth not plead for the woman in favour of adultery, for he condemnes even adulterous aspects. Matth. 5.28. and chargeth her to go,* 1.377 and sin no more in this, or any other kind, viz. willingly and deliberately.

2. Our Saviour doth not say absolutely, that the sin deserved not condemnation,* 1.378 or no man ought to punish it; but he only tells her; Neither do I condemne thee. q. d. Though the sin deserve punishment, yet that is the Magistrates duty, I have no commission to take his sword into my hand. The end of my comming into the world is not to destroy, but to save; not to punish as a Magistrate, but to forgive; not to take away Temporall life, but to purchase eternall.

3. The Pharises came to ensnare Christ, but he snares them; q. d. The fact is evident, but who are ye that demand Justice against her? Look into the

book of your consciences, O ye Hypocrites, and see if you be not guilty of the like crime your selves.

4. Christ teacheth us to be compassionate to poor, penitent sinners, who are confounded with shame, and cannot speak a word in their own defence. We should send such away with some comfort and godly admonition, as Christ did this woman. The Magistrate is to do his duty, and pro re nata, as occasion requires, to cut off the workers of iniquity.* 1.379 This kept Geneva so pure, even their sharp punishing of Adulterers.

5. It destroyes the soule, it besots a man, it robs him of his Gifts, yea of his heart. Hos. 4.11. It blinds the judgement, drawes away the will from goodnesse, and makes the Affections so bruitish, that they mind nothing, and delight in nothing but beastly sensuality: Hence such impure persons are compared to unclean dogges. Deut. 23.18. 2 Sam. 3.8. and to unruly Stallions. Ier. 5.8. How sottish did this sin make wise Solomon? and those great Philosophers. Rom. 1.21.26. It hardens the heart, so that such seldom Repent. Hence the guests of the Harlot are said to be in the depth of hell. Prov. 9. ult. and 7.26, 27. The Whore is a pit, that he which falls into, hardly ever comes out again. Prov. 2.18, 19. her house inclines to death, and her paths unto the dead, none that go unto her return again, neither take they hold of the paths of life. My heart trembles when I read this Text. None re∣turn again. (i. e.) none return ordinarily, they are very few in comparison of the multitude, that are delivered from this pit. Prov. 23.27. like a win∣ter Plague; some do escape, but very few, and that hardly. 'Tis peccatum maximae adherentiae, a sin that sticks close to the soules of such, as it hath once possest.

Such must be cast out of Church-communion here, the people of God must have no fellowship with such here. 2 Cor. 5.9. Ephes. 5.11. and God barres them out of heaven hereafter. 1 Cor. 6.9, 10. Ephes. 5.5, 6. Revel. 21.8. and 23.15. Never any gave themselves to such sensuall lusts, but they paid full dearly for them, their end is bitter as wormwood. Prov. 5.4. as such sins are committed with more sensuall delight and wilfulnesse, so they bring more guilt and horror with them, insomuch as many have despaired under the burden, & have murdered themselves. We should therefore care∣fully fly these fleshly lusts,* 1.380 because they warre against the soule. 1 Pet. 2.11. the other lusts warre against us, yet none warre against the Peace, and purity of the soule, like this. Let no man then think this sin small, as did the Hea∣then, who numbred fornication amongst things indifferent. Acts 15.20. when scarce any sin is more expressely forbidden, or more severely punisht in the Scripture. Exod. 20.14. Deut. 23.17. let no man deceive you with vain words,* 1.381 Ephes. 5.5, 6. or make you think this a sleight sin, but get your judge∣ments rightly informed by the word of God, and see how contrary it speaks to the corrupt opinions of the world. God calls it a great wickednesse. Gen. 39.9. and an heinous crime. Iob 37.11, 12. and that which hath been the bane of thousands. Gen. 34.25. Iudg. 20.35. 1 Cor. 20.8.11. it's called an abo∣mination. Ezek. 22.11. and a sin that ought to be severely punisht by the Magistrate. Iob 31.11. Numb. 25.11, 12. and though such sinners may escape the hands of men, yet they cannot escape the hands of a just God. Heb. 13.4. who will punish his servants (who repent) for this sin, with Temporal Judgements, as we see in David and Solomon. Prov. 11. ult. 1 Cor. 11.32. or if they be impenitent, profane violators, and contemners of that Order which God hath planted amongst men, he'l punish them eternally. Rev. 22.15.

Object. Sir, What shall I do, I am the man that have fallen once, yea, and again into this foul sin, my conscience accuseth me, and God who is greater then my conscience, and knoweth more by me then I do by my self, hath seen my beastly abominations in this kind; so that I am become a Terror to my self, and am even swallowed up with totall desperation, &c.

Answ. Since you have sinned in dayes of so great Light and Love, and against such wooings and warnings to the contrary, your sin is so much the greater, and therefore your sorrow and humiliation for it must be propor∣tionable, and this let me tell thee, if thou canst unfeignedly humble thy self, sincerely confessing and forsaking thy former lewd wayes, God hath promised thee mercy. Prov. 28.13. There is yet hope in Israel, even for this thing. There is a fountain (not a cistern) opened for repentant sinners, to wash away their Vncleannesse, Zech. 23.1. and that vvhether it hath been acted before Conversion, as Rahab was an Harlot before her Conversion, Iames 2.25. yet upon her repentance she was saved. Heb. 11.31. Poor self-condemned Harlots that have no Apology for themselves, yet go to hea∣ven before proud and self-conceited Pharisees. Yea, though you have been as vile sinners, as the Sodomites, yet upon unfeigned humiliation, God hath promised pardon even to such. Isay 1.10. compared with verse 18. God will wash and sanctify such. 1 Cor. 6.11.

2. If you have fallen after conversion, so did David, yet upon his Re∣pentance he was pardoned, and that God which pardoned such sins as we committed before conversion, when we sinned with full consent; will much more pardon our sins, which with reluctancy and unwillingnesse, by the strength and violence of Temptation, we have fallen into, especially since we are humbled, and judge our selves for them.

Preservatives against this sin.

1. Take heed of Intemperance in eating and Drinking,* 1.382 when men are fed to the full, then like pampered Stali••ns they neigh after their Neigh∣bours wives. Ier. 5.9. Ezek. 16.49. Take away the fuell and the fire goeth out, take away the provender, and you'l tame the beast. Drunkennesse and Whoring are joyned together. Proverbs 23.31.33. Hos. 4.11.

2. Idlenesse breeds uncleannesse, as standing Pooles doe mudde. Ezek. 16.49. even a David if he be sleeping at home,* 1.383 when he should be at Warre, may catch a fall 2 Sam. 11.1. Dinah by wandring abroad, exposed her selfe to a Tentation. Gen. 34.2. and the feet that wandred in the streets, became a booty to the Harlot. Prov. 7.5. we should do by our false hearts, as Commanders do by unru∣ly souldiers, they keep them in action, that they may keep them from doing mischief.

3. Take heed of evill company, come not neare the house of the Harlot. Proverbs 5. Verse 8, 9, 10, 11. Hee that would not bee burnt, must not come too neare the fire. Suppose wee had bodies made of Gunne-powder, or Flaxe; oh how

fearfull would we be of coming nigh the fire for fear of being consumed▪ This made Ioseph so carefull to shun the company of his wanton Mistris:* 1.384 Gen. 39.10.

4. Set a watch over the Eyes. The Devill gets into our hearts by these windowes of the soul. Eve by see∣ing the forbidden fruits, Gen. 3.6. David by seeing Beethsheba. 2 Sam. 11.2, Sampson by seeing a Harlot. Iudg. 16.1. Potiphars wife by seeing Iosephs beauty, and Herod by seeing Herodias dance, they were all ensnared, and caught. When mens eyes are full of Adultery, they cannot cease to sin. 2 Pet. 2.14. Gen. 6.2. The Eye is the Devills Broker, that gets between the heart and the Object, to make up a sinfull bargain.* 1.385 Lusting and looking in Greek, differ but in a Vowell. Hence David, a mortified man, prayes the Lord to turn away his eyes from beholding Vanity. Psal. 119.37. and Iob, though a holy man, and in years, yea and married too, yet durst not trust his eys without a Guard. Iob 31, 1.

Quid facies, facies Veneris si veneris ante? Non sedeas, sed eas; ne pereas per eas. Sphinxs.

* 1.386Take heed of reading evill books, they contain evill words, and evill obscene words corrupt good manners. 1 Cor. 15.33. Ephes. 5.4. Take heed of Stage-playes, where many lewd speeches, and lascivious Gestures are used. They are the very sinks of sin, and Schooles of profanenesse. As you may see in that elaborate Treatise of that industrious Patriot of his countrey, Mr. William Pryn, in his Histrio-mastix, a book that well de∣serves Reprinting, and to be made more common, in these loose times, when lascivious Balls, and profane Practises are so frequent in the chief city of the land.

Take heed of gazing on lascivious Pictures. Beware of Painting, Poud••ing, Patching, Naked-necks, and other inticements to sin. He that will not be taken with a sin, must shun the occasions. Alexander did very wise∣ly, in refusing to see the beautifull daughters of Da∣rius, that were his Captives, lest he should be ensnared by them, and he that conquered the world, should be conquered by women. Lewd pictures are worse then evill words; for those abide and infect others, when words vanish, and are gone,

5. Stop your eares against profane Songs and Ballads. Suffer not your children once to hear or read them.

Nil dictu foedum, visuque haec limina tangat. Intra quae puer est. Juven. Sat. 14.

* 1.387Little do people consider how sorely and suddenly the heart is infected with rotten unsavory speeches. Ephes. 4.29. Colos. 3.8. they soon corrupt mens manners.

9. Take heed of mixt Dancing, which is a great incentive to uncleanness, and therefore is oft condemned in Scripture. Iob 21.11, 12. Isay 3.16. 1 Kings 18.26. Exod. 32.6.19. Matth. 14.6. Mark 6.22. Iob made a Covenant with his eye not once to look, and darest thou wantonly dance with a maide? neither are the dancers only themselves, but the spectators also, endangered by beholding those light and immodest embracings, kissings, motions and wan∣ton gestures of the body. The flame of lust is hereby enkindled, and oil is added

to that flame: and our hearts which are bad enough by Nature, by be∣holding such practises, are made farre worse. The ancients have condemn∣ed it. We read (saith Chrysostome) of Iacobs marriage, but we read of no dancing that was there, and where wanton dancing is, there is the Devill saith he.* 1.388 None but Mad-men or Drunkards dance, saith a Second, none but Adulte∣rers saith a Third. Saltatio ad Adulteras, non ad pudi∣cas, pertinet.

Promiscuas saltationes Virorum & Mulierum in divinis literis non legimus Pet. Martyr. Loc. Com. Clas. 2. cap. 2. p. 339. De Choreis, Aretius Pro∣blem. 1. Locus 14. Ames. C. C. l. 5. c. 39. Q. Taffin on Amendment. p. 228. Piscat. in Matth. 11, 17. in Observat. Pryn's Histrio-mastix, Index. Dancing.

Lastly, take heed of barrenness under the meanes of Grace, and of being dead under lively Oracles. God oft makes this sin a punishment of other sins.* 1.389 Rom. 1.21.24. the man that is good, and sincere before God, shall be preserved from the harlot; but the sinner, the careless, secure, formall, hypocritical sinner, shall be taken and ensnared by her. Eccles. 7.26. Oh then let us walk watchfully and humbly with our God, shunning the occasi∣ons and provocations to this sin, then will God preserve us from the sinne it self; but if you will not fly the occasions of sin, God will not preserve you from the sin; and if he keep you not, you are undone.

Otia, mensa, libri, vaga lumina, verba, sodales: Haec tolle, hanc minus, hos muta, haec cluade, naec fuge, vita hos.

The warre is not done,* 1.390 so long as the enemy lives. He that will keep the Jewell of Chastity, must fight for it. Let us therefore keep a strict Guard over our hearts. Proverbs 4.23. Resist the first motions to sin. Parle not with a Temptation. Gen. 39.9. Taste not of the Devills Broath, lest you eat of his Beef. Isay 65.4. Kill the Cockatrice in the shell, quench the fire when 'tis a spark, mortify sinne in the Affe∣ction. Colos. 3.5. Pray for supernaturall strength. 2 Cor. 12.9. It's a good sign we hate a sinne, when we can heartily pray against it. Walk allwayes as in Gods eye, that's a speciall preservative against this sinne. Iob. 31.4. Prov. 5.20, 21. Ioseph might have sinned secret enough, but the remembrance of Gods All-seeing eye, awed him. Gen. 39.9. He's a Martyr indeed who can thus conquer his lusts,* 1.391 and stronger then Sampson who was entangled with them. Chastity in youth, Temperance in plenty, Boun∣ty in Poverty, one calls them Martyrdome, without Blood-shed.

[See more in Mr. Iohn Downams Treatise against Whoredome. Mr. Hildersham on Iohn 4. Lect. 15. p. 66. D. Ier. Taylor's Holy Living. p. 83. Ward on Matth. 5.27. p. 216. Taffin on Amendment. l. 2. c. 17. Capel on Tent. p. 2. c. 11, 12. Sibelius. Tom. 1. conc. 7. in Eccles. 12.2. p. 669▪ &c. Pryn's Histrio-Mastix. Actus 6. Scena 4. p. 376. Mr. Clerks Mirrour. cap. 2. and cap. 20. and 61, 62. Edit. 3..]

13. Fierce. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is the thirteenth sin which helps to make the last dayes Perilo s. Men will then more especially be of a fierce, rude, savage, barbarous,* 1.392 inhumane disposition. They will be cru∣elly and bloodily disposed. There will be in them no meeknesse, nor mildnesse, to Regulate the Passions, but like bruit beasts they will be ready to slay all such as oppose them. This is a fruit of that Self-love, and Covetousnesse, before mentioned. This fiercenesse they'l exercise especially against the people of God, whom they hate, persecute, imprison and slay; and when dead, yet burn their bones: and if the Lord were angry with Moab, for burning the bones of the King of Edom, a wicked man, Amos 2.1. then surely he will punish those spitefull Moabites, who burn the bones of his deceased Saints, as Bucer, Phagius, &c.

* 1.393This ferity is made one speciall note of the wicked. Prov. 12.10. and 17.3. Gen. 49.7. Hence in Scripture they are compared to Lions. Iob 4.10. to Wolves. Hab. 1.8, Beares. Prov. 17.12. Horses which must be restrained from hurting with bit and bridle. Psal. 32.19. Serpents. Psal. 74.13, 14. Dogs. Phil. 3.2. Mat. 7.6. Boares. Psal. 80.13. Threshers which bruise and oppresse the people of God. Amos 1.3. Milners that grind them with their cruelty. Isay 3.75. and to Butchers, which do not onely fleece, but flay the sheep. To Cooks, which do not only dresse the flesh, but they break the bones to get out the Marrow. Micah 3.2, 3. Hence we read of 23. sorts of trialls which the Saints were exercised with by the bruitish world.* 1.394 Heb. 11.3••. to 39. therefore they chose rather to live in Caves and Wildernesses amongst wild beasts, then amongst those bruits; yea the Saints have found more favour from beasts, as Daniel from the Lions, and Lazarus from Dogs; then from their cruell persecutors. Hence David being in a strait, chuseth the Pestilence (though a sad judgement) rather then to fall into the hands of merciless men. 2 Sam. 24.14.

1. Then let men get Grace, that breeds Humanity, Civility, and candid Carriage towards all. Such will not, dare not hurt their Brethren in body, Soul, Goods or Good name. Psal. 15.3. we need not feare those, that truly fear God. Gen. 42.18. their naturall fierceness is subdued and chan∣ged, so that they which were sometimes Lions, are now become Lambs. Isay 11.6. Hence they are called Sheep, Doves, little children; all which imply harmlesness, and inoffensiveness. They had rather take wrong, then do wrong. Hence the Apostle blames the Corinths for wronging and de∣frauding their Brethren. 1 Cor. 6.7, 8. why do ye not rather take wrong (saith he) why do ye not suffer your selves to be defrauded? Grace changes the roughness and ruggedness of our natures, it makes us kind and affable, full of holy sweetness and gentleness. Iames 3.17. many think Religion makes men harsh and sowre, as if no trees grew in Christs garden, but Crab-trees; when Religion makes men meek and modest (Acts 16.29, 30.33, 34.) curteous and kind. And that

• 1. In their Censures; where things are capable of a candid Interpreta∣tion, they take them in the best sense.
• 2. Modest in their opinions; they are not wise above that which is writ∣ten, they hunt not after Novelties,
• 3. Sweet and lovely in their conversations; they can part with their own for Peace. Gen. 13.8, 9. Psal. 69.4.
• 4. Ready to yeeld to the counsels of others, when better Reasons are

• discovered. Iob (31.13.) will not despite the counsell of his servant. So Naa∣man harkened to the advice of his servant, and was cured. 2 Kings 5.12. David, wise as an Angell of the Lord, yet, harkens to the counsell of a woman. 1 Sam. 25.33. yea so flexible and docible are they,* 1.395 that even a child with Scripture-Reason, may lead them. Isay 11.6. Many think it a note of a generous spirit, to render evill for evill, blow for blow, reproach for reproach; but Christ teacheth another Lesson. Matth. 5.38, 39. Resist not evill (he speaks of private revenge) But he that smites thee on the one cheek, turn to him the other also (i. e.) we should be so far from revenge, that we should rather suffer a second injury, then revenge the former. That which the world counts basenesse, and cowardise; the wisest of men calls it our glory.* 1.396 Prov. 19.11. and 16.19.32. A man of understanding is of a cool spirit, and it is the glory of a man to passe by an offence. 'Tis a dishonour to offer wrong, but none to bear it. The world esteems such men of mettle, as auswer blow for blow; 'tis mettle indeed, but 'tis hellish mettle. Wrong them never so little, and they'l take Gods office out of his hand, they'l be their own Revengers, breaking forth into Duells, which are utterly unlaw∣full, for these Reasons.
  • 1. Reason it self saith, No man may be a Judge in his own cause, especially when he hath lost himself with anger, impatience, and a vin∣dicative spirit.
  • 2. God hath forbidden all private revenge.* 1.397 Levit. 19.13. Matth. 26.52. Rom. 12.19. telling us that vengeance is his, and he will repay. Deut. 32.35. God hath ordained the Magistrate as his Vice-gerent, to execute Justice on offendors, he beares not the sword in vain. Rev. 13.4. now he should bear it in vain, if every private person might be his own Judge, and if the Ma∣gistrate neglect his duty, then must we commit our cause to God, who judge∣eth righteously.
  • 3. It's a fearful thing to kill, or be killed in our own private quarrell.

1. He that kills is a murderer, and must die for it; now no murderer shall come into Gods Kingdom. Rev. 21.8. and 25.15.

2. If killed, he dies in the height of Passion and revenge, desiring and en∣deavouring to murder another.

[See more Reasons against this sin. Davenant in Colos. 3.13. p. 318. Brochmane C. C. 2. T. p. 125. Sayrus C. C. l. 7. c. 13. D. Hammon's Pra∣cticall Catechisme. l. 2. Sect. 5.]

2. As Grace will keep you from being fierce against others Actively, so it will be a Shield to keep you from the rage of fierce men Passively. Isay 33.15.19. 'tis disobedience which brings fierce men against a people. Deut. 28.50. but when we are obedient, God will restrain their rage, and bound them, as he doth the proud waves of the Sea. Iob 38.11.

3. Promote Learning; even Humane Learning (we see experimentally) civilizeth men, and hath a great influence on their conversations, 'Tis as a blew to the better taking of a right black.* 1.398 What makes our Welch-men, Wild-Irish, and Indians, so bruitish and barbarous, but want of Learning and Instruction?—Didicisse fideliter artes, &c.

Nemo adeò ferus est qui non mitescere possit, Si modo culturae patientem accommodet aurem. Hor.

4. Labour for that Gracefull Grace of Meeknesse, which is opposite to this fierceness. Do not only praise it, but practise it. Put it on as your Garment,

yea, as your Ornament. Colos. 3.12, 13. 1 Pet. 3.4.

It's an honour to Religion, when the Profes••ors of it are gentle, placable, clement, ready to forget and forgive injuries. None so mild as the meekened man, Numb. 12.3. Gal. 4.20. 1 Sam. 10. ult. 2 Sam. 16.10, 11. 1 Thes. 2.7. Gen. 50.19, 20. Levit. 10.3. and 13.8. they seek not revenge, nor do they study how to render evill for evill, but what was said flatteringly of Caesar, is really true of them. Nihil oblivisci solet praeter injurias. They forget injuries, and remember nothing but kindnesses.

To incourage you to labour for this Grace.

* 1.3991. Consider that Meeknesse is the Path-way to Peace and Joy. Isay 29.19. Psal. 37.11. it brings rest to the Soul. Mat. 11.29. There's no possibi∣lity of living Peaceably in this world without it; we shall meet with so ma∣ny oppositions, Tentations, Injuries, Crosses, Losses, that an unmortified unmeekned Spirit will never endure them. We live not amongst Angells, and perfect persons, but amongst Lions, Dogs, Devills, froward, wayward, knotty, stubborn, surly, sullen peeces; yea, the best have their Passions, so that without great meeknesse and moderation, no Family, City, Society, or Kingdom, can long endure.

2. 'Tis an Evidence of our Election. Colos. 3.12.

3. 'Tis the way to win the most obstinate sinners; the way to break a flint, is to lay it on a soft bed; 'tis the soft wooll, that dulls the Canon shot. Rom. 12. ult. as we must constantly, and resolutely oppose the sins of such as belong to us, so if ever we would winne them, and do them good, it must be done with a spirit of meeknesse, and of mercy. Gal. 6.1. the reproofes that come from spleen and malice never profit, 'tis love and pity, that winnes men.

* 1.400Caut. Yet beware of stupidity, for it's Moppishnesse, and not meekness, to be silent when God is dishonoured. A holy Anger against sin, is usefull in its Place. As there is a vitious, inordinate Anger, so there is a Vertuous, well-ordered Anger, which is an excellent gift of God.

4. The promises of the Gospell belong to such. Isa 61.2, 3.

5. They shall have protection in troublous times. Zeph. 2.3. Psal. 76.9. God loves to beautify such with salvation. Psal. 149.4. and to raise them to honour. Psal. 147.6.

6. Instructoin. God will teach them, and make them profit by his Or∣dinances. Psal. 25.8. Iames 1.21. and 3.13.17.

7. They have best Title to the Earth, the meek shall inherit the earth. Psal. 37.11. Matth. 5.5. their meeknesse shall in no wise preju∣dice their Temporall Estate, he dwells at home where ever he is, he's never off his Masters ground: as the fierce unmortified, turbulent man runs out of all, and loseth the Possession of himself, and all that he hath; so meek∣ness keeps a man in possession of himself, his understanding's cleare, his judgement's right, his Affections composed and setled, so that he can live in any soyle; be content with any condition, and endure any hardship.

Lastly, since in the last dayes men will be fierce and cruell.

1. Let us pray the Lord to deliver us from cruell and unreasonable men. 2 Thes. 3.2. beseech him to correct us himself, and not to sell us into the hands of wicked men, whose mercies are cruelties. 2 Sam. 24.14. Pro∣verbs 12.10.

2. Admire the Goodness of the Lord, who preserves his Lambs in the midst of so many fierce Lions. Did not the great Lord Keeper of the world, watch his Vine-yard night and day, the Boar out of the wood would soon lay it waste. The Thornes would soon over-top this Lilly, and the Birds of Prey devoure Gods Turtle.

Object. We see wicked men are quiet and Gentle.

Answ. So is a Lion in his Grate, but let him out, and you will find him a Lion still. 'Tis not for want of malice, but for want of power, that they are so quiet. God chaines them, and restraines them. Psal. 76.10. But if the Lord should let out their chain,* 1.401 we should find the Atheists, and Papists of the world, as cruell as ever. As is apparent at this day, in the barbarous, bloody, perfidious dealing of the Papists, towards the Poor, Innocent Pro∣testants in Savoy.

3. Walk wisely towards those that be without. Colos. 4.5. be exact in your walking, give them no just cause of offence. Be wise as a Serpent, that you be not deceived, be Innocent as a Dove, that you prove not a Deceiver. A man that lives in the midst of Wolves, Lions, wild Boares, and Beares, had need to look about him.

14. Despisers of those that are good. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bonorum osores & hostes.

This is the fourteenth sin which renders the last Times so Perilous. Men will be no Lovers (i. e.) they will be Haters and De∣spisers of good men,* 1.402 yea, and of goodness it self ('tis a Meiosis, where less is spoken, then is meant) and that not with a light or toothless Hatred, but with a deadly, deep, intolerate hatred. Hence they are called Lions, which greedily tear and devoure the flock of Christ. 2 Tim. 4.17. (as you may see in the preceding Character.)

This must needs be so.

1. If we consider that strong Antipathy and Enmity which is between the righteous and the wicked, there's an irreconcileable Warre and Hatred between them. Gen. 3.15. the righteons man hates not the Person, but the Practices of the wicked; but the wicked hate both the person and the Piety of the just, because by their upright walking, they condemn them, and witness against their sinfull Practises, their purity condemnes the worlds im∣purity; their Loveliness, the worlds maliciousness; their humility, the worlds pride; their Self-deniall condemnes the worlds Self-seeking, and their for∣wardness, the worlds Luke-warmness, Hinc illae lacrymae. This is the ground of the grudge. The godly are the light of the world. Phil. 2.15. and the Judges of it. 1 Cor. 6.2. Now the lewd man hates the light which disco∣vers him. Iohn 3.20. and the Judge which condemnes him. This made Cain to slay his Brother. 1 Iohn 3.12. and the world to hate Christ, be∣cause he testified against its evill deeds. Iohn 7.7.

2. In respect of the dissimilitude of their manners.* 1.403 They have contrary Principles, Practises, Ends and Aymes. The men of the world savour only the things of the world, being filled with Covetousness, Pride, Idleness, Intemperance, Lust. But the godly savour the things of God, being Holy, Heavenly, Humble,* 1.404 Chaste, Temperate, &c. now as similitude is the ground of Love, so dissimilitude is the ground of Hatred. Prov. 29. ult. The righteons is an abomination to the wicked, and the wicked is an abomination to the just. So that there is no communion between this light and darknesse, no concord be∣tween Christ and Belial. 2 Cor. 6.14.15. There is a Canonicall truth in that Apocriphall Text. Wisdome 2.12.15, 16.19. 'tis grievous to us to behold the righteous, why so? for his life is not like other mens, and his wayes are of another fashion. q. d. Our wayes are loose, voluptuous, Epicurean wayes;

but his are precise, strict and pure wayes, directly contrary to ours. We are all for our selves, our own ease and goods; they are all for God, his praise and honour, so that we can never agree. Hence 'tis, that those whom God hates, the world usually loves, and those whom God loves, the world al∣wayes hates. We have a notable instance in our dayes, In the Queen of Sweden, who is now turned Papist, (for what ends she her self best knows) and is blest, pardoned, praised, by Pope, Priests, Jesuites, and is sumpte∣ously entertained by others: when she is blasted, cursed, & abhorred of God, as an horrid Apostate, and gross Idolater now in a time of glorious light, when the nakednesse of the whore, is so palpably discovered to the world.

3. The godly are the salt of the world, by their savory reproof, and counsell, and by their holy Example, they help to keep the world from rotting in sin, yea the whole life of the godly is a kind of tacite reproof of the wicked wayes and customes of the world. 1 Pet. 4.4. Heb. 11.7. Hence comes the hatred. Iohn 15.18, 19.

4. The men of the world are ensnared in many lusts, and lye tumbling like swine in their own filth: Iohn 5.19. So that they cannot arise to that height of Sanctity, Self-deniall, Patience, humility, &c. which the Saints attain. This makes them envie the Saints.

5. The godly are chosen out of the world, and therefore they shunne all needlesse society and intimate familiarity with the wicked. Thus Saul, when he became a Paul and was changed, he changed his company, Acts 9.19. and this makes the world hate them, whilest they look upon them as Apostates from their society. This made the Papists taxe Luther for an Apostate,* 1.405 Luther confest it, but he was an holy Apostate, one who had not kept his promise made to the Devill, and therefore no more to be blamed then a Heathen for turning Christian, or a Magiti∣an for renouncing his compact with the Devill, and giving himselfe to God.

Now, if despising and despiting of good men, and goodness it self, be a sinne and signe of the last times; then ours surely are the last dayes. Was there ever more despising of good Magistrates, good Ministers, good people? when were the Reall servants of Christ more despited, not for any evill that they have done, but because they will not doe evill, in denying Ordinances, Order, Government, &c. yet be not offended, neither marvell (2 Iohn 3.13.) as if some strange thing had happened to you; you see here it's long since foretold, that it should be so in these last dayes. We are apt to marvell when we see the godly hated, persecuted, tortured, and abused, who ought rather to be loved, ho∣noured, and countenanced for their Grace, but we might rather mar∣vell, if the world should love them, for this is no new thing, it ever hath been so, 'tis so, 'twill be so to the end of the world. There ever will be Cains to persecute Gods Abells, Pharaohs, to opresse Gods Israel, and tares to hinder Gods wheat. God hath so decreed it for the mani∣festation of the glory of his Justice in the downfall of the wicked. Prov. 16.4. he will get himself Glory out of their malice, as the wise Physician extracts a medicine out of Poyson;) their very rage against his people shall turn to his praise, Psal. 76.10. as we see in Pharaoh, Haman, Herod. 'Tis just with him to render tribulation to such as molest his people. 2 Thes. 1.6.

2. To try and exercise the Faith, Hope, Pati∣ence, and Constancy of his people.* 1.406 Isay 27.9. 2 Thes. 1.4. Dan. 12, 10.

3. To wean them from the world, as the Mother layes wormwood on the breast, to wean the child.

Now since we live in a time wherein the love of many waxeth cold both to Christ, and to Reall Christians; let us be Gods witnesses a∣gainst a sinfull generation.* 1.407 The more the world hates the good for their goodnesse, the more let us love them. 'Tis a good evidence that we are Saints, when we can love not onely a Brother or two, but the whole Brother-hood. 1 Pet. 2.17. 1 Iohn 3.14. and all the Saints, be they high or low. Ephes. 1.15. when we can love a Saint in rags, as well as a Saint in Silken robes; a Iob on the dung-hill, as well as a David on the throne. It's easie to love a good man for his Riches, Learning, Parts, Gifts; this is but a carnall love, and springs from carnall Ends, and Principles. Iames 2.1, 2, 3, 4. True love, is a spiritu∣all love, springing from spirituall considerations, it makes men love the Saints for their faith, zeale, &c. and not for any by-respect. As 'tis the property of a Reprobate, to hate a godly man for his godlinesse. 1 Kings 22.3. Ezek. 13.22. Prov. 29.10. 1 Iohn 3.10. So it argues Grace to love a good man simply for his goodness.* 1.408 1 Kings 18.3, 4. and 2.4, 9, 10. he that loves one good man truly, will love all. Quatenus ipsum includit de omni. In his judgement he highly prizeth them, though they lye amongst the Pots, and be sullyed with many afflictions, tentations, and reproaches, yet he preferres society and communion with them on the hardest terms, before all the honours and treasures of the world. Heb. 11.25. he looks upon them as the Right Honourable of the world,* 1.409 as the Pillars of the places where they dwell, Gal. 2.9, the strength and ammunition of a nation, the Chariots and Horse-men of Israel. 2 Kings 2.12. as the Lords Portion, Deut. 32.9. his pleasant Por∣tion. Ier. 12.10. as his Inheritance. Psal. 28.9. and 33.12. Isay 19.25. though all the world be his, yet he esteems it all but drosse, and lumber, in comparison of the godly, who are his jewells; even a people near and dear to him. Mal. 3.17. though they may lye under some affli∣ctions, yet they are under dear affections, (as we see in Iob, David, Paul) though the gold lye in the dirt, yet 'tis gold still, and when we see 'tis gold, we pick it up, and prize it. David esteemed the godly the onely excellent of the world.* 1.410 Psal. 16.3. and such as truly deserve respect. Psal. 15.3. God himself prizeth them above Kings. Psal. 105.14, 15. he rebukes Kings, yea, and Kingdomes for their sakes. Isay 43.14. For your sakes have I sent to Babylon, and brought down all their Nobles. How did God plague those knowne enemies of his people, Moab, Ammon, Edom, Tyre, Egypt,

Philistia, and Rome

• ...Pagan.
• ...Arrian.
• ...Antichristian.

God hath a precious esteem of his people, their persons are pre∣cious. Zach. 2.3. their prayers are precious. Cant. 2.14. their Services are precious; mean works done in faith, excell the Victories of a Caesar, or Alexander. Their teares are precious. Psal. 56.8. their names are pre∣cious. Proverbs 20, 7. Psalm 112.6. and their death is precious. Psalm 116.15. when one ask't Master Fox whether he knew such an honest poor man? I tell you (said he) I forget Lords and Ladyes to think on such. We should love them [Intensivè & appretiativè, majore af∣fectu & effectu] with the choycest of our affections, and shew it in our Actions. We should doe good to all, but specially to the house∣hold servants of God. Gal. 6.10. we should more freely and fully com∣municate

to their necessities (si caetera sint paria) then to any others. As God then delights in his Saints, so must we, for Grace puts a lu∣stre on them, which makes them lovely to the godly, and terrible to their enemies; So that there is more comfort and safety in the society of a few good men, then in strong confederacies of the wicked. Psalm 48.2, 3, 4. for God dwells amongst them by his speciall presence. Psalm 76.1, 2. and walks in the midst of them. Revel. 2.1. his spe∣ciall hand of protection is over them, lest any should hurt his Vine∣yard, he keepes it night and day (i. e.) continually. Isay 27.3. It will be our wisdome then to be familiar with them, they will help us Consilio, Prece, & opere; by Direction, Prayer, and Practice. Their good Example will quicken us, and be as a Starre to direct us, so that by acquaintance with them, we may come to be acquainted with God himself. As Iron sharpens Iron, and one living coale sets his fel∣low on fire, and one couragious souldier, quickens another? so good company is a great incouragement against those discouragements, which we meet with from an ungratefull world; and a speciall meanes to keep u•• from Apostasy. Heb. 3.12, 13. Green wood will hardly burn alone, but put drye wood amongst the green, and all will flame. When the disciples were altogether in one place, with one accord, in an holy communion, then the spirit came on them. Acts 2.3, 4. where Brethren are united, there's the blessing. Psal. 133.1.3.

VERSE 4. Traytours.

THE last dayes will be perilous in respect of the many Tray∣tours which will then abound, who shall ascend to that height of wickednesse, that they will betray their dearest friends, like Iudas who betrayed his Master, and is therefore justly called, the Traytour, by way of eminency. Luke 6.16. So themselves may be safe,* 1.411 they care not who suffers. They'l spy and pry into the wayes of others, that they may betray and de∣stroy them, and reveale their secrets. No bonds of friendship can hold them, but Brother will deliver up the Brother to death, the Father will rise against his children, and children against their Parents, and cause them to be put to death. Matth. 10.21. Christians will betray their fellow-Christians into the hands of persecutors. Luke 21.16. and people will betray their Pastors, and put them to death, as did their fore-fathers of old. Acts 7.52.

Now of these Traytours,* 1.412 there are three Sorts.

• 1. Traytors Politicall,
• 2. Ecclesiasticall,
• 3. Domesticall.

1. Some are Politicall, State Traytors, such as betray the land of their Nativity, into the hands of its enemies. Subjects are bound by Oath (oft- times) to preserve their native country, to their power. But if they were not sworne, yet naturall and common right calls for it our hands. If the body be in danger, all the parts and members of it will act for its defence; and therefore great is the sin of those unnaturall children,* 1.413 which betray their na∣tive country (which like a Mother, bred and bare them) to ruine and to mi∣sery. Of this sort are those who betray their trust in delivering up Castles and Garisons into the enemies hands.

2. There are Ecclesiasticall Traytours, such as betray the truth of God, which he hath committed to his Ministers primarily, and then to all the faithfull, to be kept as a sacred depositum, and choyce treasure [1 Tim. 6.20.] esteeming every particle of it above the filings of the finest gold. Now when men through feare and cowardlinesse, dare not professe the truth of God in the midst of a perverse generation that oppose it; God esteems this a betray∣ing of his truth into the hands of its enemies. Such are false Prophets, For∣malists, and Time-servers, which for a time make a shew, but in time of tentation fall away.

3. Domestick Traytors, who betray the lives and estates of their dearest relations into the hands of their enemies. Psal. 55.12, 13, 14. Matth. 10, 21. So that the Poets complaint was never more true.

Non augenda fides, potiùs minuenda videtur, Vix cum sint homines tot, quot in orbe fides. Sortitur sibi quisque fidem, sibi quisque Magistrum, Nunquam plus fidei, perfidiaeque fuit.

It behoves us then to stand upon our Guards, and to watch against false Brethren.* 1.414 If ever the counsell of the Prophets were in season, 'tis now. Trust not in a Neighbour, a Brother, a Friend, no not in thy dearest friend, the wife of thy bosom; (how many have been drawn aside to errors in our dayes, by their wives) for a mans enemies still be those of his own house.

Ier. 9.4, 5. Micah 7.5, 6. In all ages, Gods servants have been infested by Traytors. David had not only open enem••es, that conspired his ruine. Psal. 35.20, 21. but, which was worst of all, his familiar friends did so. Psal. 41.9, Christ was betrayed by Iudas, and Paul by the Jewes his kinsmen in the flesh, Sampson by his wife Dalilah. Iudg. 14.18. and David by his son Absolom. 2 Sam. 1••.14.

This may comfort us when we fall into the hands of Traytors, and Ty∣rants, 'tis no new thing. So did Christ, so did the Prophets, so did the Apostles, and so may we.

1. Consider, such cannot escape the revenging hand of God, his Justice wil find them out; Zimri had no peace who slew his Master. Nor Sheba that rebelled against his Soveraign, 2 Sam. 20.22. Nor Absolom who rose against his Father.* 1.415 2 Sam. 18.9, 10. nor Corah, Dathan, and Abiram, who rose against Moses. Nor Iudas that betrayed Christ. Matth. 26.24. and 27.5. nor the Papists with their proditorious practises, and principles.

2. They are oft punisht by men, who though they love the Treason, yet hate the Traytour. Though they love the Artifice, yet hate the Artificer, and when he hath done his work he hath oft-times an halter for his paines, or at best, he hath the honour never to be trusted more; when Baanah and Re∣chab had treacherously slain Ishbosheth one of Sauls sons, David commands them both to be slain. 2 Sam. 4.9. to 13.

As for our selves, let us walk as becomes the Gospel in all simplicity and godly sincerity, abhoring all Treachery, falsenesse, and perfideousnesse▪ Let us be faithfull to the truth of God, faithfull to the land of our Nativity, and faithfull in all our Relations. Fidelity is the chiefest bond of Humane Socie∣ty; take away this, and you take away all Peace and Commerce from a∣mongst men. 'Tis only to the faithfull that the promises run. Psal. 31.32. the Lord will preserve the faithfull, and make them to abound with bles∣sings. Prov. 28.10. Let us then resist the Tentations of Satan, 'tis he that observes the Covetousnesse, Hatred, and Malice, which lyeth hid in the heart of man, and accordingly stirres him up to Treachery, and betraying of his dearest friends,* 1.416 and Relations. Thus he dealt by Iudas, he stirred up his covetous heart to sell and betray his dearest Lord and Master. Luke 22.3, 4. Iohn 13.7.27.

But here a Case and Question may arise, whether all Simulation, Craft, and Stratagems, be unlawfull?

Answ. Simulation is twofold.

• 1. Unlawfull, when men fain or frame any thing against the truth, and to the prejudice of others, as Peter did. Gal. 2.13.
• 2. There is a lawfull Simulation, when men do ••ignify something that is only beside the truth, but not contrary to it. This was the simulation of Io∣seph, who carried himself as a stranger to his Brethren in Egypt. Gen. 42. So Christ when he came to Emaus,* 1.417 made as though he would go fur∣ther. Luke 24.28. and Paul amongst the Jewes, played the Jew. 1 Cor. 9.20. Iael is commended, who by a wile destroyed Sisera. Iudg. 4.18, 19, 20, 21. and Ionathan for discovering Sauls malicious intents against David. 1 Sam. 16.21. Rahab is commended for hiding the Spies. Iosh. 2.4. Heb. 11.31. The Gibeonites saved themselves by a politick and prudent mana∣ging of their designe. Iosh. 9.3, 4.

16. Heady.

In the last dayes men will be heady,* 1.418 hasty, rash, in∣considerate, they will be carried by the Violence of their Lusts without wit or Reason. They will set upon things too high, and too hard for them, like young birds which flying before they are fledged,* 1.419 fall to the ground, and so break their bones, so much the word implyes. They will make desperate adven∣tures, they will be rash in their words and works, precipitate and inconside∣rate in all their undertakings,* 1.420 what they do will be Raw, Rude, Indigested, Unconcocted. Hence the word is rendred, Rash, and unadvised. Acts 19.36. do nothing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rashly, The heady man is like to a man that rides on a head-strong horse, which carries him none knowes whither, yet will not suffer him to descend neither; so that if a man should ask such a man whither he is going, he must answer whither my lusts, my profit, pride, and pleasures, will lead me. Hence wicked men are said to break forth with impudence and violence into sin.* 1.421 Hos. 4.2. they break forth, 'tis a metaphor from Rivers, which in a flood do violently bear down all be∣fore them; or like an army which having made a breach in a wall, rush with violence into it. The wicked set themselves against Christ, and break all those Bonds and Lawes which he hath made to bind them from sin. Psal. 2.2, 3. and 12.4. Ier. 44.16.19. Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns. Ier. 8.6. Iob 39.9. to 26. they make childrens play of Gods threatnings.* 1.422 2 Pet. 3.3. This heady rashness is one of the sins of youth which we are commanded to fly. 2 Tim. 2.22. every age of man hath its peculiar sins, old age is prone to Covetousness, and youth (for want of consideration and experience) is prone to rashness and headiness. 'Twere giddy young men that gave rash and in∣considerate counsell to Rehoboam, to the loss of his Kingdome. 1 Kings 12.8. he would not hearken to the counsell of his grave and aged Senators, but fol∣lowed the advice of his young gallants, to his destruction. Hence Paul would have young men to be wise, discreet, and sober-minded. Titus 2.6. they must be like those Impostors, Colos. 2.18. that were rashly puffed up with a high conceit of their own opinions and practice: but they must try all things, and be well advised what opinions they take up, and not rashly take or mistake any doctrine. 'Tis a part of the wicked mans Curse, that not onely his devices, but his very counsells which are the results of reason, shall be precipitate, and carried headlong. Iob 5.13. there is nothing more opposit to counsell, then precipitation; long deliberation should go before determination, but these mens counsells shall yet be carried Head-long, they shall either be over-hasty in counsel, or their counsels shall be over-hastily acted to their ruine. Such Heady, willfull, men never want woe: as appeares by the Israelites. Deut. 1.42, 43, 44. yea, good Iehosaphat and Iosiah, paid dearly for their rashnesse. 2 Chron. 20. ult. and those Exor∣cists, Acts 19.13.16. want of consideration brings Kings and Kingdomes to desolation. Isay 1, 3.94. and 5.12. Ier. 12.11. this ruined Ephraim. Hos. 7.2. and as in all things,* 1.423 so especially in Warre and Marriage, Rashnesse is most dangerous, because if once you erre in them, there is hardly any place left for a second errour. This Headinesse and inconsideration is the cause of so much sin abounding. Lam. 1.9. they are none but fooles and sinners, which consider not what they do. Eccles. 5, 1.

* 1.424Now if you would be free from Rashnesse, 1. Take heed of Ignorance, which is the Root of Rashnesse. Prov. 9, 18.

2. Beware of pride. Colos. 2.18. the best swimmers oft-times are drow∣ned, because they are too bold and ventrous.

3. Ponder and consider your wayes. It's a sign of wisdom so to do. Prov. 13.10. and the way to establishment. Prov. 4.20. 'twas Davids com∣mendation, that he was prudent in his affayres. 1 Sam. 16.18. and the good man orders his affaires with discretion. Psal. 112.5. but the fool ••aith, Had I wist,* 1.425 or thought of this before, it should not have been done. This vvill be an Abigail to stop us from doing evill.

1. Consideration puts a barre to sin, by laying open to us all our losses and hurts by sin, as the losse of Gods favour, the loss of Peace of conscience, and the loss of Revvard; and so armes the soul against it. We cannot rush into sin as the wicked do, when we consider the danger that attends it. Ier. 8.6. This consideration is the path-way to saving knovvledge. 2 Tim. 2.7. this religious sequestring and abstracting our selves from vvorldly affaires, is a meanes to get true vvisdome.* 1.426 Prov. 18.2. This is a spurre to Repentance. Psal. 119.59. Ier. 8.6. Consider thy latter end how short and uncertain thy dayes are. If you are to Pray or Hear, consider what a glorious presence thou art going into. We should Redeem some time of every day for this Soul-enriching duty. The worldling considers a field and buyes it, he con∣siders a good bargain, and compasseth it. The voluptuous man considers how he may satisfy his lust; and the persecutor, how he may catch the godly in his nets. But of all studies and considerations, that's the best; when we study our own hearts, and dwell at home. Hence God not onely commands it,* 1.427 Psal. 4.4. Zeph. 2. viz. Hag. 1.5.7. Isay 46.8. but he even beseecheth us to practice it. Psalm 50.22. oh consider his dreadfull Judgements to pre∣vent them, and his pretious mercies to improve them. 1 Sam. 12.24. this awed Iob, 23.15.

[See the Excellency of Consideration. Barlow on 2 Tim. 2.7. Baxter's Saints Rest. P. 4. p. 147.179. D. Sibbs's Beames of Light. on Ier. 8.6. p. 103. Fenner on Hag. 1.5.]

17. High-minded.

* 1.428The 17. Character of the last times is this, men will be high-minded, being puft up with pride, and high conceits of themselves. Insolent persons that pretend to great depth of knowledge, yet preferre their lusts and pleasures before Christ;* 1.429 such as make their own wills their Lawes, and preferre their own idle opinions before the judgement of all the Churches of Christ in the world. These are like empty bottles, full of nothing but wind. They are so highly conceited of themselves, that they are even fanatick, and mad again. So much the word signifies. Properly it signifies to puffe up, and metaphori∣cally its taken for Pride. So 1 Cor. 4.6.18, 19. and 5.2. 1 Tim. 3.6. and 6.4. This is a branch of the fourth Character before mentioned, men shall be proud, and they shall shew their pride, by their High-mindednesse, and lofty carriage. Get Love, and then you will be Humble, and not swell with pride because of your Honours, Riches, Gifts, or Graces. Love is not puft up with such vain conceits. 1 Cor. 13.4. 'Tis knowledge without love, that puffes men up. 1 Cor. 8.1.

But I have spoken fully against Pride in the fourth Character, I shall referre you thither for fuller satisfaction.

18. Lovers of Pleasures, more then Lovers of God.

This is the 18. sin which renders the last times so pe∣rilous,* 1.430 men will be so volupt••ous, that they will prefer their carnall and Temporary delights, before Spiritu∣all and eternall ones. As the Gnosticks in those times did, who were g••ven up to filthy lusts, and placed their felicity in living de∣liciously; and this is one speciall and signall note, whereby we may know the Hereticks, and Seducers of the last times; they are men given,

• 1. Not to spirituall delights in God, and his Ordinances, as the Saints are. Psal. 16.11. and 65, 4. and 84.
• 2. Nor onely to honest and lawfull delights, which God allowes us in the liberall use of the creature. Genes. 49.20. Eccles. 2.1. but
• 3ly, They will be given up to ca••nall, sensuall, sinfull delights, such as are agreeable to corrupt nature (1 Tim. 6.5.) which consist in drunkennesse, for∣nication, riot, and excesse. They will be given up to loosenesse, and licen∣tiousnesse, which is one Reason they have so many followers.* 1.431 As Epicurus had more disciples then the rest of the Philosophers, not because of any truth he publisht, but because he invited men to pleasures, and carnall delights, to which our natures are very prone. Such were those Libertines. Iames 5.5. 2 Pet. 2.13. Iude 4.18, 19. peradventure they may give God some exter∣nall worship of Cap and K••••••e, but they keep their hearts, and best rooms, for their carnall Lusts and Pleasures. Naturally, all our hearts are full of this spirituall Adultery, from the wombe we run from God, after the vain delights, which cannot satisfy. Iames 4.4. Titus 3.3. How many love their Hawkes, Hownds, Horses, &c. more then Jesus Christ, and are at more cost and pains to maintain them, then they are in maintaining a Minister of the Gospel. Many are so bewitcht with their Lusts and Pleasures, that they do even sacrifice their Time, Wit, Wealth, Lives, Soules, and all unto them. They are even led by them. 2 Pet. 2.10. as an Oxe to the slaughter. Prov. 7.22, 23.* 1.432 They make them their chiefest good, and place their happinesse in them. How many spend their precious time in Playing, which they should spend in praying, and in serving God in some vocation. Those are dead whilest they live. 1 Tim. 5.6. (i. e.) they are of no use in their places, as Paul said of the w••dow that lives in pleasures; though her body be alive, yet her soul is dead. So the voluptuous prodigall,* 1.433 that spent all on harlots, is said to be dead, Luke 15.24. It argues a noble and a rised spirit, when we can live above them. We are now Kings sons, and being born to more high and noble pleasures, we should contemn these base and low things. If we are Christs, we must crucify our lusts. Gal. 5.24. deny our selves, keep under our bodies. 1 Cor. 9.27. and enter in at the strait gate. Matth. 7.13. To this end consider.

1. That sensuall pleasures are the very poyson and bane of all grace in the soul,* 1.434 they war against the peace and purity of it. 1 Pet. 2.11. they blind the eye that it cannot attain to saving knowledge. 2 Tim. 3.6, 7. the love of pleasures eates out the love of God and goodnesse out of the soule. There may be a form of godlinesse,* 1.435 but there can be no power, where pleasures are preferred before God. Rom. 13.13, 14. Ephes. 2.2, 3. such make the r••bellies their God, whose end is destruction and woe. Luke 6.25. Rom. 16.18. Philip. 3.19.

Many would fain joyn God and their lusts together, but they are contraries, which do mutually expell each other. Iames 4.4. 1 Iohn 2.15. Sad it is to consider, that those base impure delights should expell those pure and hea∣venly pleasures; that those poor, fading, low things, should be preferred before God, who is an everlasting fountain, of pure, divine, and spirituall joy. That men should chuse rather to serve this worldly Laban, who so oft changeth their wages, rather then God, who is better then his promise, to his people.

2. 'Tis these sensuall pleasures which stop the eares against Gods call, so that no Reason nor Religion, can work on men. These choak the good seed of the Word, that it cannot grow. Luke 8.14. let a Minister preach never so powerfully, perswade never so convincingly, yet if the heart be stopt, and stuff'd with sensuall delights, we do but preach to deaf men, who have stopt their eares against Christs calls and invitations; so that they can∣not, yea, which is worse, they will not come to him, though he tender them life and salvation. Luke 14.19, 20. Iohn 5.40. those whose hearts were set on their Oxen, Farmes, Wives, had no desire after Christ. Some make excuses, but he that had married a wife, was most peremptory; He could not come. Concupiscentiall lusts draw very strongly, the wife draws more then five yoke of Oxen, so strong are women, that Solomon, the wisest of men, and Sampson the strongest, were yet overcome by them. The Italians have a Proverb, that one haire of a woman, will draw more then a hun∣d••ed yoke of Oxen.* 1.436 We had need then to watch over our hearts in these lawfull delights, least they should be stollen from Christ. Licitis perimus omnes. We must be moderate in the use of them, they that have wives should be as if they had none, and they that rejoyce (in lawfull liberties) be as if they rejoyced not. 1 Cor. 1.29, 30. we must do by them as Iona∣nathan did by his honey,* 1.437 only taste of it for his neces∣sary refreshment. 1 Sam. 14.27. or as the dog doth at N••lus, only lap, and away. Else, if you give your self up to inordinate pleasures, they'l ruine you as they did those Epicures. Amos 6.1. to 8. and the old world. Luke 17.26, 27. and the whore of Babylon, which lives in pleasures, Revel. ••8.••. and those young Jovialists, who gave themselves up to carnall delight••. Eccles. 11.9. and the rich glutton. Luke 16. Turn then all your carnall delights into spiri∣tuall ones,* 1.438 your vain delights, into divine delights, instead of delighting in corne, wine, and earthly possessions, delight thy self in the Lord, and he shall give thee thy hearts desire. Psal. 37.4. That's the best pleasure which springs from the knowledge and love of God. We call not upon you to forsake, but to change your pleasures. Change your sordid, sinfull, sensuall delights, into sublime, spirituall, and noble delights. The pleasures of the soul are more vi∣gorous and masculine; those of the body more soft and effeminate. Sensitive pleasures have more of the dregs, Intellectuall ones more of Quintescence, and so excell all other pleasures in eleven particulars, [as you may see in that learned discourse of the Light of Nature,* 1.439 by Mr. Culverwell. ch. 17.] 'Tis indeed the Hardest, but yet 'tis the best conquest to conquer sinful pleasures. No victory like this, for he that conquers an enemy, conquers another, and that an external enemy; but he that conquers his lust, con∣quers himself, and so conquers a domestick enemy, which is the most dange∣rous; one enemy within, doth us more mischief then an hundred without.

3. The better to wean your hearts from carnal pleasures, consider the vanity and shortnesse of them. They are like a fire of straw, a blast, and gone. Solomon, that had made triall of them all, concludes, Vanity of Vani∣ties, all is vanity.* 1.440 Eccles. 1.2. they are not onely vain, but Vanity; not onely Vanity, but Vanity of Vanities (i. e.) exceeding vain. They are Hu••ks that rather choak, then satisfy the soule. Luke 15.16. The pleasure passeth, and is but for a season, but the sorrow that attends it is perpetuall. Heb. 21.••5. Do not then for a mite of pleasure, purchase a mountain of mi∣sery; for momentany joyes, endure eternall sorrows.

4. They do emasculate and weaken the mind. Who ever was made more learned, Wise, Couragious, or Religious by them? They rob man of his Reason, and besot him. Hos. 4.11. they take away the man, and leave a swine or beast in his room.

Vestis pulchra, jocus, potus, cibus, otia, somnus, Enervant mentem, luxuriámque fovent.

5. This world is a place of weeping, conflicting, labouring, to all the godly, and not of carnall mirth, and rejoycing; carnal mirth must be turned into mourning.* 1.441 Iames 4.9, 10. the way to Heaven lyes through many afflictions. Acts 14.22. we must sow in teares here, if we look to reap in joy hereafter. 2 Cor. 4.17. Rev. 7.17. we must not expect to enjoy the pleasures of earth and Heaven too. They that have their portion of pleasure here, must look for none hereafter. Iob 21.12, 13. Luk. 16.25. Rev▪ 18.7.

6. Consider, those sensuall pleasures end in sorrow. The end of such mirth (what ever the beginning is) is sorrow. Men call them by the name of Plea∣sures, Pastimes, Delights; but in Gods Dictionary their name is, Madnesse. Eccles. 1.17. and 2.2. Sorrow. Prov. 14.13. and is attended with Poverty and misery. Prov. 21, 17. This is Adams apple, which cast him out of Para∣dise; Esaus broth which cost him his Birth-right, Ionathans honey, which being but tasted, had like to have cost him his life. The whore of Ba∣bylons golden cup, which filled her full of all abominations. Iudas sop which made way for the Devill to enter into him. Who say to God depart from us, but those that Dance? Iob 21.10, 11. who are voyd of the spirit, but sen∣suall ones? Iude 18.19. Hence some compare Pleasures to Pills, which are fairly guilt without, and rolled in sugar, but within are full of bitternesse; or like a painted sepulcher, fair without, but within full of stench and hor∣rour. Admit but of one pleasure, and there will follow a thousand Pangs. Too much of this honey breeds loathing. Prov. 25.15. and its love is turned into hatred. 2 Sam. 13.15. they are like the book which Iohn did eat. Rev. 10.9. sweet in the mouth, but bitter in the belly. We should therefore look on pleasures,* 1.442 not as coming to us, but as going from us: Though they come with a fair shew, yet at parting they leave shame and sorrow behind them. They destroy the health and strength of the body, and the Peace of the soul, what got David by his carnal delights with Bethsheba, but a torment∣ing conscience, which was to him as the breaking of his bones? Psal. 51.8. 'Tis a good observation of Chrysostome, that we are hurt more by the plea∣sures of the flesh, then by the most grievous torments of tormentors; for torments beget Martyrs,* 1.443 but Lusts doe beget Epicures. The very foundation and beginning of true joy, is to deny our selves in false joy.

7. Even the wiser sort of Heathens have condemned these

sensuall Pleasures.* 1.444 Tully calls them the bait of all evill, w••th which men are caught as fishes with an hook; so saith another, Carnal pleasures are full of Anxiety, Satiety, and Sorrow. They pervert the judgemen••,* 1.445 are an enemy to reason, and opposite to Vertue; for Vertue is a Lofty, Kingly, Laborious, Unconquerable thing; But pleasure is a servile, sor∣did, idle, weak thing; delighting in Stewes, and Ale-houses, in Baths, and banquets. As, therefore, you love the Peace and Prosperity of your soules, get them mortified to fleshly lusts and pleasures; for if ye live after the flesh, ye must dye. Rom. 6.13. Now that ye may mortify them.

Get an eye of Faith, get a spiritualized soul, that you may taste and see the exellencies that are in Christ, yea in his very crosse, this will make you with Moses to contemn the pleasures which endure but for a season,* 1.446 and to prefer sufferings for Christ, before the Crowns and Kingdomes of the world. Heb. 11.25, 26. faith raiseth the Heart above these worldly delights. Cant. 1.3. Psal. 4.6, 7. by it we are crucifyed to the world. Gal. 6.14. and long to be out of it, that we may be with God, our Portion and delight. Rom. 8.23. 2 Cor. 5.2. By this we may know whether we love pleasures more then God, by observing what our hearts are most set upon (Matth. 6.21.) and what we make our chiefest delight;* 1.447 when our greatest care, stu∣dy, and contentment, is in earthly pleasures, and we can sit down satisfied with them, though we want Gods favour; when we are not content with God alone for our Portion, but we must have earthly pleasures to peece out our happi∣nesse withall; its an infallible sign of such as love pleasures more then God.

2. Be diligent in your callings, then you will be out of the reach of many Tentations, and be freed from many noysome lusts, which pursue and pe∣ster idle persons.

3. Shun the company of such as are given to pleasures; for as a man can hardly escape free from Blacking, and Meale, that is familiar with Colliers, and Milners; so he can hardly escape the lusts and pleasures of the world, that is familiar with voluptuous ones. There is a secret poyson and infection in wicked society, when men are mingled with them, they learn their works. Psal. 106.35. Many that have been good whilest they have been in good company (as Iehoash which was good all the time that good Iehojada lived.* 1.448 2 Kings 12.2.) yet when they have changed their company, have changed their manners also. Let the daily falls of others in this kind, make you to feare.

VERSE 5. Having a Form of Godlinesse, but denying the Power thereof; from such turn away.

THis is the last, but not the least sin of the last times. That we may the better know and avoyd the Impostors of the last times, the Apostle comes now to give us some speciall marks (for the former 18. are common to the seducers, and the seduced) by which they may be known; as

1. By their Hypocrisy, they will be glozing Hypocrites, who, under pretence of piety, will practice all manner of iniquity, making religion a cloak and stale to cover all their villanies. Such were the Gnosticks of old (to whom some conceive the Apostle had an eye) who were fleshly Libertines,* 1.449 given up to sensuality, and all manner of wickedness, yet made a shew of Piety, and pretended extraordinary holiness, Such are the Papists now on the one hand, and the sectaries on the other; both pretend singular piety, when their lives abound with all manner of iniquity. These painted Sepulchers (in all ages) have been the greatest enemies to Reall Saints, as you may see. Cant. 1.6. Isay 66.5. Matth. 23.34. Iohn 16.1, 2. Acts 13.50.

In these words the Apostle tels us

• 1. What these men have, viz. A form of Godlinesse.
• 2. What they want. viz. the Power of it.
• 3. How we must behave our selves towards them. viz. we must shun their society, from such turn away.

1. For the first,* 1.450 they have [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a vain and empty shew of Faith and Holiness. They are not men without the Pale of the Church, such as Heathens and Jewes, which are open enemies to the Gospel; but they have a forme of Godliness, an externall profession of Religion in Words, Ceremonies, and Gestures; they make great shewes, and put on the Vizard of piety; like stage-players, they act the part of a King, but strip them of their robes, and they are beggarly Rogues. They have non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the true form and essence of Godliness, which consists in an invvard change, and doth denominate and give being to things: but they have formality or an outvvard shevv and shadovv of Holiness. Like Pictures and Images,* 1.451 vvhich have an external shevv and shape of a man, vvhose lineaments and proportion may be so dravvn to the life, that there vvants nothing but life in∣deed to act them: they vvill be great professors, and look vvhat a sincere Christian hath in Substance, that have these Formalists in Semblance, they have no life, no povver, no principle of operation in them.

2. They vvant the povver (i. e.) the truth of Godliness,* 1.452 vvhich consists in true faith, purifying the heart. Act. 15.9. in love unfeigned to God & our neigh∣bour. 1 Tim. 1.5. & in the internal & spiritual obedience of the heart, worship∣ping God in Spirit and in Truth. Iohn 4.24. 'Tis a professing of the truth in truth, and walking in the power of it. But alas where shall we find this? The form indeed is frequent, but where shall we find the power of grace, the beau∣ty of Holiness, and the efficacy of the new creature? do not most resist that in∣ward vertue & power of godliness, by which the heart should be renewed, & the conversation rectified? So that formality, formality, formality is the great sin of England at this day, under which the land groans. True, the form & pro∣fession of religion abounds, but alas for the vain, carnal, covetous, proud, censo∣rious,

sensuall walking of the professors of it. The complaint is generall, there is not that Mortification, Self-deniall, and Circumspect walking as formerly. There's more light, but lesse life; more shadow, but lesse sub∣stance; more profession, but lesse sanctification, then formerly. There is more fasting, praying, preaching; but where's the Practice and Power of Religion? as Isaack said to Abraham, behold the wood, but where's the Lamb? so behold the Duties, but where, oh where's the life, the power, the truth of what is done? The voyce is Iacobs voyce, but the hands are the hands of Esau; for they deny the power of Religion not only in their hearts, but also in their works. Titus 1.16. 1 Tim. 5.8. they so live, as if Godlinesse were but an aery notion, and a matter of fashion without all force or efficacy. The form of godlinesse is easie,* 1.453 and cheap service, and so hath many fol∣lowers; bodily exercise, and a bare observation of the Letter of the Law, is delightful even to Pharises; but the life and power of Godliness, is hard and ha••sh to flesh and blood. Matth. 7.13. Luke 13.24. 1 Pet. 4.18. it teacheth high and hard Lessons, such as Self-deniall, Mortification, resisting sin and Satan, living by Faith, Patience, yea, joyfulness in sufferings, &c. these spiritual Lessons are distastefull to carnal men, and therefore few they be that goe this way.

The Text may be considered two wayes, Relatively, or absolutely.

1. Relatively, as it relates to the 18. sins before mentioned, so this sin is the cloak to hide and cover them all, men will be lovers of themselves, but under a form of Godliness. Hence Observe. That a man may have a form of Godlinesse, and yet live in all manner of wickednesse. 'Tis true, the Power of God∣liness, cannot consist with the power of Ungodliness; but the more the pow∣er of Godliness is lifted up in the soul, the more the power of Ungodliness will be supprest, as the house of David grows stronger and stronger, so the house of Saul grows weaker and weaker. But yet the form of Godliness, may stand with the power of Ungodliness. A man may be a glorious Professor in the highest form, and yet a Puny in the form of Grace. He may be a bla∣zing Comet for profession, and yet be a Devill incarnate, in life and conver∣sation. The Scribes and Pharises were glorious Professors, and yet but painted Sepulchers, filled with pride and oppression, even when they were murdering Christ, they had a form of godlinesse. Iohn 18.28. they would not go into the Judgement-Hall, lest they should be defiled, yet think it no defilement to crucify Christ, and after they had crucified him, they had a form of godlinesse; when Iudas brought the money to them. Matth. 27.6. they refused to take it, because 'twas the price of blood; and yet they refu∣sed not to crucify Christ. Thus Herod when he beheaded Iohn Baptist, doth pretend Religion, it was for his Oaths sake; and under pretence of a Vow at Hebron, riseth in rebellion against his Father, and Herod under a pretence of worshipping Christ, seeks to kill him. Matth. 2.8. Iehu pretends the destruction of Baal, but intends the Kingdom to himself. Saul made a great shew, and killed Witches, yet at last runs to them for help. Demetrius is zealous for Diana, but 'tis to preserve his own Silver Trade. The Ana∣baptists under pretence of Liberty, destroy Magistracy. The Pope began his Bulls. In nomine Domini. The Papists cry up the Church, that they may the better destroy it. They put on a fair glove on a foul hand, and get on the Vizard of Holiness, the better to deceive. The Devill gets much by such, and therefore he transforms himself into an Angell of light. No sword like Goliahs,* 1.454 especially when wrapt up in an holy Ephod. Of all Devills, the Sanctus Satanas, the white Devill is the worst, and most dangerous; and therefore when they cry Ave, do thou cry Cave, when they cry Do∣mine,

remember 'tis but in Nomine. Saul may tell Da∣vid of a marriage,* 1.455 when he intends his funeral. 2 Sam. 18.21. many are Cato's without, and Nero's within; open enemies are better then such secret ones, for when the dogge barks, we may prevent the biting. The Devill cannot endure that sin should be seen in its pro∣per dress, for then it would be so odious that all men would abhorre it; the Devill therefore puts a garment and cover upon it; Hence we read of a cloak of Covetousness. 1 Thes. 2.3. and a cloak of Ma∣lice. 1 Pet. 2.16. So Pride goes under the cloak of Decency, and Drunken∣ness of good fellowship. Ungodliness could drive no Trade without these cloaks; as a Fisher-man could take no fish, if he had not a bait as well as a hook; so in every sin there is a bait as well as a hook; a bait of profit, pleasure, &c. now the Devill hides the hook, and shews the bait, and so makes it take. How many in our days pretend Religion, but intend their own interest and advancement. Like Maximilian the Emperour, that pretended to Refor∣mation, and thereupon pulled down many golden Images, but (saith Sleiden) it was not out of love to the Reformation, but out of love to the gold of the Images. To make you abhor this sin, consider.

• 1. That this dissembled Piety, is double iniquity; what a cursed Practice was it for Iesabel to proclaim a Fast, that she might murder Naboth?
• 2. As his horrible Hypocrisy, so 'tis horrible Atheisme also. 'Tis one of Machiavells Maxims. I would (saith he) have great men to have a shew of Holiness,* 1.456 because it makes for their advantage; but the power of Godliness is a bur∣den. They may serve themselves with a shew of Ho∣liness, but the truth of Godliness will not abide it.
• 3. 'T••s a sin that makes Religion a foot-stool to iniquity, and God him∣self a Pander to your lusts.
• 4. 'Tis blasphemy against Religion, and causeth it to be blasphemed, and therefore God never suffers it to go unrevenged, but sooner or later he will uncase all those that dawb over their wickedness with pretences of Godliness. He will send the sword against such Hypocritical ones, as a people of his curse. Isay 10.6. Oh then let us take heed of this Land-destroying, and soul-murdering sin of Formality, which so exceedingly abounds at this day; if any sin ruine England, 'tis this. 'Tis said of King Shishak (1 Kings 14.25, 26, 27.) that he should take away the shield of gold out of Solomons Tem∣ple, and Rehoboam made shields of brass instead of them. There was a time when the Professors of England were shields of gold, when we lived together, and served God with one heart, aud one way, in sincerity and simplicity of heart: but now our shields of gold are turned into shields of brass (brass may shine more then gold, but there's great difference in their worth) True devo∣tion is now turned into Hypocritical dissimulation; and therefore seriously ask your selves this question, Am I a shield of gold, or of brass? am I a fixed Starre, or a blazing Comet? a painted or a living man? a Formall, or a Reall Christian? if you have only a Form: So had Iudas and the Pharises which are now in hell. Matth. 5.20. This may as soon carry you to heaven, as a dead horse can carry a man a journey, a painted ship save a man from drowning, a painted Helmet save the head from wounding, or painted food keep a man from starving.

Quest. But how shall I know whether I be a meer Formalist, or whether I have the power of Religion in me?

Answ. First see whether any of those 18. sins before mentioned, do live and raign in thee; if so, thou hast but a form of Godlinesse: for if thou hadst the Power, it would conquer the power of all those sins.* 1.457 As we say of a furnace; it is of no use, if it s••parate not the dross from the silver; and a sieve is of no use, if it separate not the bran from the flower; so may I say of godlinesse, if it conquer not all thy ungodliness, it is but a naked, empty, powerless thing.

2. The formall Hypocrite is all out-side in his most spirituall performan∣ces; all duties must be serviceable and subordinate to his private ends, and interests. View him in his intellectuals or Morals, and you shall find self and formality in all.

1. His knowledge is meerly notional, discursive, and speculative, 'tis in his head,* 1.458 and not in his heart. Hence it is called a Form of Knowledge, (i. e.) a meer empty shadow, and shew of Knowledge. Rom. 2.20. But he that hath the Power of Godlinesse, hath a Rooted, Affective, Saving, Sanctifying, Experimentall, Practical knowledge. He knowes Christ as the truth is in him. Ephes. 4.21. he knowes, and doth Christs will. Iohn 13.17. 'Tis a soul-convincing and converting, a sin-crucifyng, and conquering Light. Ephes. 5.14. 'Tis not a dimme, glimmering, vanishing Light; but a through, soul-awakening, soul-enlivening Light.

2. The Formalists Obedience and Practice is meerly extenal in words and shews; In their deeds they deny the Power of Godlinesse; they live as if Godlinesse were but an empty name, and matter of fashion, voyd of all force and efficacy. Such are like a wicked Minister in a white Surplice, Ex∣timè lineus, intimè lanius, fair without, but foul within; or like an Inne that hath an Angell without, and a Devill within. Of such we may say as Eras∣mus said of a Friars-cowle, it covers a multitude of sins. But the truly godly man doth all with Life, Spirit, and Power, as David when he danced before the Ark, did it with all his might. 2 Sam. 6.14. so what ever he doth for God, he doth it with all his might. Eccles. 9.11. As they that love the Lord, so they that serve the Lord, are like the Sun when it goes forth in its strength, which consumes & dispells those mists and clouds which hinder its light▪ Iudg. 5. ult. This Power of Godlinesse doth infinitely transcend all Forms, for what is the shadow to the substance, what is the Husk to the Kernell, the Chaffe to the Wheat, or the box to the Jewell? what is darknesse to light, deadnesse to life; the picture to a man, the counter to gold, or Earth to Heaven.

3. He comes short in all Ordinances, if he Read, Pray, Hear, or frequent the Sacrament, 'tis all pro forma. God is nigh to their mouthes, but far from their reines. Ier. 12.2. they perform all the duties of Godliness, without Godliness, they do (externally) what the good man doth, and yet like Iu∣das, they are but Devills. Ordinances may be frequented, and yet no change wrought. Let us therefore labour for the Life and Power of Religion in our souls. Let's not be slothfull in business, but fervent in spirit, serving the Lord. Rom. 12.11. Let us Hear the word attentively, receive it beleeving∣ly, Practice it conscientiously; Pray with Power, communicate with sin∣cere and earnest desires after Christ, rest not in the outward baptizing with water, but get the inward baptizing with the holy Ghost, which may be like fire, to refine and purify the soul. Rouse up your selves, end shake off that spiritual dulness, and drousiness which clogs you in duties, lets break through all those difficulties, and dangers, which lye in the way of Grace. Like so many spiritual Sampsons, we should break all those cords of Sin and Satan, which would hinder us in our Christian course. To this end consider.

1. That formality and spirituall sloth is very displeasing to God, it being directly opposite to his nature, who is a spirit infinitely active and stirring, and cannot endure dead services. Seee how contemptibly he speaks of outward services, which separated from inward obedience. Isay 1.11. to 16. To what pur∣pose is your Sacrifices? I delight not in them, who required this at your hands? your Ob∣lations are va••n, your Incense are abomination, I caunot away with your Assemblies, my soule hates them, they are a trouble to me, I am weary of them. Scarce any sin hath harder terms given it in Scripture, then this of formality, 'tis compared to Idolatry and Murder (two crying sins;) to the offering of a dog or a swine in sacrifice, which (in the time of the Law) had been a hainous offence. Isay 66.3, 4. A bare performance of duties, is cheap and easie, and is prai∣sed in the vvorld; but inward obedience is hard and hateful to corrupt men. Hence like Ephraim (Hos. 10.11.) men love to tread out the corn where they may eat at pleasure, but they love not plowing; that's hard and hungry work.

2. Consider, formality and spiritual sloth loseth all, a man may go a great way in Religion, and yet for vvant of a little more paines lose all. Prov. 12.27. The sluggard roasts not what he took in hunting; he took some paines to hunt for it, but for vvant of a little more paines, he lost all. The wicked and slothfull servant had his Talent taken from him. Matth. 25.26. he lost not his Talent, but because he did not improve it to his Masters advantage, he lost all. 'tis not sufficient we do no hurt, but we must do good, else we are but like painted fire, which as 'tis heatlesse, so 'tis uselesse.

3. He layes himself open to Satans Temptations, by his carelessnesse he Tempts the Tempter, and gives him great advantage against his soul; like secure Laish, which became a booty to its enemies. Iudg. 18.10. we are like men upon a river, if we row not against the stream, we go down; like the Smiths forge; no blowing, no burnig. 'Tis the seething pot which keeps off flyes, as for the field of the sluggard, its growen over with nettles, and the stone-wall thereof is broken down. Prov. 24.30.

4. Consider that formality and spiritual sloth is al∣wayes a fore-runner of ruine to a person,* 1.459 or Nation; where this sin raign••s, destruction is at the heeles of it. Isay 64.7. as soon as ever the Prophet had complain∣ed, There is none that stirres up himself to call on God, he presently addes, Thou hast consumed us because of our iniquities. There's nothing hastens judgement, and provokes the Lord to remove the Gospel like this. Rev. 2.5. and 3.15, 16. This ruined the Prelacy, they were (of late) all for outward pomp, and formall service, in bowing to Al∣tars, setting up Images, reading of Service, &c. but deadly enemies to the Power of Religion, and for this God spued them out. As zeal and favour is a meanes to turn away wrath. Numb. 25.10, 11. So formality and coldnesse increaseth it. Certainly, if England go on to contemn Gods Ordinances, de∣spise his Ministers, prophane his holy things, and to slight the tenders of grace made in the Gospel; God will slight us, and give his Gospel to a people that shall yeeld him better obedience. And since we will not awaken our selves, God will awaken us by some dreadfull judgements; and since we will not strip our selves of our sins, he vvill strip us of his blessings. Hos. 2.3. and consume us after all the good vvhich he hath shevved us; Iosh. 24.20. that as vve have been famous for Priviledges, Victories, and Successe; so novv vve shall become infamous to the Nations round about us, for our abuse of these mercies. If any sinne ruine Eugland, 'tvvill be the Forma∣lity, Hypocrisy, and unfruitfulnesse, under those rich meanes vvhich

wee enjoy, which will certainly doe it.

Now if the state of those that have but a form of Godlinesse be ••o dange∣rous, how sad is their condition, that have not so much as a form? that have neither shadow nor substance, but are open Godlesse, Gracelesse, worth∣lesse men, that are hardned, habituated, desperate sinners; such as from top to toe,* 1.460 inwardly, and outwardly, are nothing but sin; as 'tis said of Anti∣christ, that he's a man of sin. 2 Thes. 2, 3. So are these, men composed an•• compounded of it; they draw on iniquity with the cords of vanity. Isay 5.18. and are so set on sin, that they use all means and provocation, to draw the••selves to a violent acting of it, and continuance in it. He that hath but a form of godlinesse is an Hypocrite, but he that hath not a form, is an Atheist. An Hypocr••••e is a masked Devill, and an Atheist, is a Devill un∣masked; such are our Quakers;* 1.461 an Atheisticall genera∣tion of prophane men, that neither fear God, nor Re∣verence man; Gods Sabbaths they profane, they neg∣lect their callings, contemn the scriptures, vilify Pray∣er, and all Ordinances, never give Thanks at their meales, Rayle on Ma∣gistrates and Ministers, dishonour their Parents, out-run their wives, neglect their families, being full of Lying, Rayling, Idlenes••, and all unrighteousnesse. If these be Saints, who are Scythyans? These sin not through weakness, but through wilfulness; not through Passion or precipitation, but deliberately, electively,* 1.462 resolutely, (they tell the Magistrate to his face, that they will seal their high and horrid blasphemies with their blood; 'tis time such corrupt blood were let out of the body) they devise mischiefe, and set themselves in a way that is not good. Psal. 36.4. as the liberall man deviseth liberall things, and by them is establisht. Isay 32.8. so the wicked man deviseth wicked things,* 1.463 and by them is ruined. V. 7. Though favour be shewed to the wicked, yet are they so wedded to their sin, that they will not learn Righteousness. Isay 26.16. 'Tis the height of misery when men have sinned so long, that they have brought themselves into a necessity of sinning. These are not on∣ly in a dangerous, but in a damnable condition; what Solomon saith of the Harlots guests, is true of them: they are in the depths of hell. Prov. 9. ult. all such (for present) are far from salvation, such as frequent the Ordinances, and live soberly, though they be not yet alive, yet they sit in the winds way, and there's more hope of them; as Christ said of the discreet Scribe, thou art not far from the Kingdom of Heaven. Mark 12.34.

Now if a man may live civilly, soberly, religiously, confess his sinnes, Fast, Pray, frequent Ordinances, give Almes, and re∣form many things,* 1.464 and yet come short of Heaven; where then shall the wicked and ungodly appear, who come short of those, that come short of Heaven?

2. Let us shake off this foul murthering sin, and awaken our selves, that we may awaken God; if ever there were a time to cry aloud, 'tis now, when the Lord seems to be asleep, the work of Reformation seems to go backward; children are come to the birth, and there wants strength to bring forth: By our Prayer let us play the Midwife, and help the Man-child of Reformation into the world, let us give the Lord no rest, till he make Ierusalem the praise of the world. Isay 62.1. See how the Church expostulates the case with God, and by an holy violence, doubles and trebles her suit, the better to awaken God. Isay 51.9, 10. Awake O Arme of the Lord, awake, awake, and put on strength. God by his judgements hath made many gaps in the Nation, let us humble our selves, and lye in the gap, and make up the breach; when the Sea hath made a breach, so long

as the breach continues, the water overflowes the land, but the way to stop it is not to murmur or quarrell one with another, but we must fall every one to his work, and so make up the breach. Remember our time is short, our work is great, and our wages unspeakable, we serve a Ma∣ster, who will not let any man serve him for nought. He'l reward every man according to his works, such as sow liberally, shall reap liberally, and the more active we have been for God, the greater our reward shall be. Let us not then give Satan occasion to insult and say, Lord, my slaves and servants are more active for me, then thine are for thee; mine can spend their Time, their Estates, and their Lives for me, and in my service; but thine grudge at every thing they do, or suffer for thee. Let us by our selfe-denying lives confute this slander, let the zeale for Gods honour, consume us, and all that we have. And if ever there were a time to rowse up our selves out of our formality, 'tis now, when sin is grown so impudent, and insolent.

1. Let us sweep before our own dores, and stirre up our selves against our own personall sinnes, against that Atheisme, Hypocrisy, and Formality, that sticks so close unto us. Let's know the Plague of our own hearts, and arm against the sins of our complexion, constitution, vocations. So did David. Psal. 18.23.

2. Let's stirre up our selves against the sins of the age we live in.* 1.465 The Apostasies, Heresies, Blasphemies, that we daily hear of, should be as a sword in our bones, we should be deeply affected with them, and shew our dislike of them. Neh. 13.11.17. Ier. 13.17. Ezek. 9.4. Rev. 2.2. We must out of an holy singularity,* 1.466 witnesse against the sinfull courses of the world, Rom. 12.2. we must do more then others. Matth. 5.47. the way of the righteous is on high, above the reach of carnall men. Prov. 15.24. and therefore when we Pray, it should not be pro forma, but with life and quickening. Hence David prayes, Psal. 80.18. quicken us O Lord, that we may call upon thy Name. We should stirre up our affections in this duty, fire not stirred, dyes; but stirred, gives heat. 2 Tim. 1.7. there's no stir∣ring in formality, and so no heat. Hence Christ baptizeth all his, not only with water, but with fire, Matth. 3.11. which makes them full of activity and zeale.

2. Take heed of Formality in Hearing, attend as for your lives, with Life, Faith, Obedience; come to these lively Oracles, with lively affe∣ctions. Acts 7.38. be transformed into the Image of the word, Rom. 6.17. act the Graces of the spirit in Hearing, when you hear of Judge∣ments, tremble; of the Promise, believe; of the Commandements, obey.

3. In observing the Lords-day, we must not barely do the duties of it in a flat and formall way, but we must make them our delight. Isay 58.13. we should rejoyce that we have such a day wherein to glori∣fie God, and to meditate on his word, and works; we should esteem it as an Honourable day, it's one thing to keep a Sabbath, ano∣ther to keep it as an high day, a day of honour, laying aside all worldly thoughts, words, and works; as too base and meane, for so high a day.

4. In works of Mercy,* 1.467 we should not barely shew mercy, but Love mercy. Micah 6.8. God loves a chearfull giver. Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God. We should think nothing too good for God, who hath thought nothing too dear for us. Bring costly services, put him not off with light aud slight duties: which cost you nothing. David would not of∣fer

to the Lord of that which cost him nothing. 2 Sam. 24.24. The fat and best must be given to him. Levit. 3.9. Numb. 13.12. Learn of worldly men, see how active they be in Seed-time, and Harvest, for a little tempo∣rall gain; consider how active and stirring, the devill is to do mischiefe. Iob 1. 1 Pet, 5.8. and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods [Micah 45.] we should much more resolve to walke in the name of our God for ever, who is a better Master, hath better work, and better wages.

2. Get your Graces quickened,

• 1. Let your faith be a lively, stirring, operative faith. Gal. 5.6. Iames 2. by this wee conquer the world; to conquer the material world; (with Alexander) is not so great, and so glorious a work, as to to conquer the malignant world.
• 2. See that your Hope be an active, lively hope; doth it make thee contemn both the worlds promotions and persecutions, its frowns and favours? canst be content to perish, so Christ may flourish; to be nul∣lified, that he may be glorified? then hast thou cause to blesse God. 1 Pet. 11.3. Blessed be God, who hath given us a lively hope.
• 3. Let your Repentance be sound and saving, even Repentance unto life, a turning from darknesse to light; converted men, are quickened men. Ephes. 2.1.

3. Get all the Powers of your soul quickened and enlivened.

• 1. Get your understanding enlightened with saving knowledge, this is the life of the mind, Psal. 119.144. Give me understanding, and I shall live.
• * 1.4682. Get your wills conformable to Gods will. 'Tis the happinesse of the Creature, to resemble the Creator. The will is the man, get this bended, rightly byassed and reformed, and all is done.
• 3. Get your affections quickened, they are the feet upon which the soul runs the way of Gods Commandements. Eccles. 5.1. Psal. 119.32. and the wings by which we fly in his service,* 1.469 they shew what we are, and do denominate the man; that we are, that we Love and Desire to be.

Object. But methinks I hear some gracious souls bemoaning themselves, and groan under that formality, dulnesse, deadnesse, heavinesse, and in∣disposednesse, which they still find within them, notwithstanding all their stirring and striving, and praying against it.

Answ. This hath been, is, and will be still, the condition of Gods ser∣vants, whilest they are in the world. Heavinesse and Holinesse, weak∣nesse, dulnesse, and dutifulnesse, may subsist together in the same soul; as we see in David, Asa, Iosiah, Iob, Peter, Luther, no Saint on earth; Sine omni macula. Iames 3.2. In many things we offend all. David was a man after Gods own heart, yet how doth he beg for quickening, and for life, which implies a sensiblenesse of dulnesse and deadnesse in himselfe. Psa. 73. and 119. and yet he had an intensive love to God, to his Saints, his truth and worship; what bitter lamentation did Paul make on this ac∣count. Rom. 7. the purest gold hath yet some drosse, the best corn some weeds, the finest wooll some moaths, the best wine some lees. The best man whilest he is in the Vale of Tears will have cause to cry, A necessitatibus meis libera me Domine. Deliver me O Lord from my invincible infir∣mities. viz. Faintness, Drowsinesse, Indisposedness, &c. the best here are like Prisoners, which though they be got out of prison, yet have bolts on their legs still, so that they cannot run so fast as they would. Like a bird with a stone tied to the leg of it, that fain would ascend and be gone, but cannot.

Though they find sometimes a loathnesse and indisposition to duties; yet have they no loathing of Duties, or decrying of Ordinances. There may be a wearinesse in, but not a wearinesse of Duty. Grace is still predomi∣nant, and so denominates.* 1.470 We call it a Corne-field, though there be some weeds mixt with it; and white paper, though it have some spots on it. Hence Christ excuseth his sleepy and heavie disciples. Matth. 26.41. the spirit (i. e.) the regenerate part is willing, ready, chearfull, to watch, pray, do and suffer for me; but the flesh (i. e.) the unregenerate part, is weak, impotent, and unwilling to spirituall duties, till grace sub∣due it, and bring it into obedience. Christ in much love and pitty doth pass by and pardon the weaknesses and infirmities of his people. A brui∣sed reed he will not break. Matth. 12.20. he that will not have us to reject such as are weak in the faith, will not reject them himself.* 1.471 Rom. 14.1. See how gently he deales with Peter, Iohn 21.15. to put him in mind of his threefold deniall, he doth not harshly upbraid him with it, but only in a mild manner ask him thrice, Peter lovest thou me? He takes no notice of the sins and infirmities of the people, so as to impute them to them, or condemn them for them.* 1.472 Numbers 23.21.22▪ Cor. 5.21. As a Father pit••eth his chil∣dren, so doth the Lord pitty his. Psal. 103.13. he spares them as a man spares his Son that serves him. Mal. 3.17. and will not reject their Ser∣vices, though mixt with many weaknesses, Zach. 3.3, 4. we have a mer∣cifull High Priest, full of compassion, who is touched with the sense of our infirmities. Heb. 2.17. and 4.15. In all our afflictions, he is afflicted. Isay 63.9. he knowes whereof we are made, and remembers that we are but flesh. To expresse his Pastorall and Paternall affection towards them he hath promised, To gather the Lambs with his arm, and to carry them in his bosom, to bind up the broken, and strengthen the weak, to seek that which is lost, and bring again that which was driven away, and to punish their stout and strong enemies. Isay 40.11. and Ezek. 34.16. Christ will have none to despise his little ones. Matth. 18.5. Be humbled then, but be not de∣jected or discouraged,* 1.473 for these invincible infirmities of weaknesse, passion, forgetfulnesse, &c. which clog us here. Every Christian carries his clog with him, (saith Luther.) God hath reserved perfection for Heaven, there our hearts shall be alwayes in tune; here our greatest per∣fection is to bewayle our imperfections, and our greatest Righteousnesse, to lament our Unrighteousnesse. We are apt to have hard conceipts of God, and to judge of him by our selves, but his thoughts are not our thoughts, nor his wayes our wayes. Isay 55.8. There is no God like our God, for pardoning, and passing by the sins of his people. Exod. 34.6, 7. Micah 7.18. our distempers cannot distemper him, nor our in∣firmities interrupt his favour. The marriage knot is not broken by eve∣ry falling only, nor the League between Princes broken by the wrongs done by Pirats. The sicknesse or weaknesse of the child, doth not make the Parent reject it, but rather makes him more pittifull, and tender towards him.

Caut. Yet lest any should mistake, and take his Enormities and grosse sinnes for infirmities, I will give you foure differences be∣tween them.

1. He that sins through infirmity, hath the life of Grace begun in him, so Paul, Rom. 7. there is not weaknesse, but deadnesse, where there▪s no life.

2. That's a sin of infirmity, which is committed against the bent, pur∣pose and resolution of the soul, when we suddenly fall into sin without deliberation, either through Passion, Feare, &c as Peter did. This is cal∣led a falling by an occasion. Gal. 6.1. he doth not run himselfe into sin, but accidentally he stumbles at sin, and catcheth a fall; so that when a man fully resolves against a sin, Prayeth against it, strives against it, groans under it, and useth all means to overcome it, and yet cannot shake off this Thorne in the flesh, this may be thy crosse, it shall never be thy Curse. Suppose a man be sayling on the Sea, his intention is for such a Haven, but there comes a violent gust, and carries him into his enemies coast against his will: so the godly resolve to keep Gods Commandements. Psal. 119.106. and pray against sin. Psal. 19.13. yet through the violence of Temptati∣ons, are oft overcome against their wills. Now 'tis one thing to sell a mans self to do wickednesse, and another thing to be sold. Ahab sold himself, but Paul was sold against his will. Rom. 7. The Virgin that resisted and cryed out, was innocent, Though she were ravisht. Deut. 22.25.27. Quae non pla∣cent, non nocent. The sins that do not please us, hurt us not. The godly and the wicked both sin, as Pearls and Peebles both fall into the dirt; yet the one is a Pearle still, and the other a Peeble. Two men may fall into one and the same sin, yet there's great difference in the manner, though for the matter they may be the same.

3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish, is ashamed of it, so he's made more humble and watchfull by it. Psal. 73.22. But to plead for an infirmity, is more then an infirmity.

4. He that sins through infirmity, is soon recovered, and easily reclaim∣ed; he's like a light that is newly put out, which is quickly blowen in againe. Let Nathan but once reprove David, and he's presently on his knees.* 1.474 Let Christ but look on Peter, and he weeps bitterly. They are tru∣ly wise, and so a reproof works more on them then a hundred stripes doth on a fool. Prov. 17.10. A sheep may fall into a puddle, but a swine loves to lye wallowing there. If therefore no admonitions, nor reproofes, can win thee, or work upon thee; it's a sign thy sins are Enormities, and not Infir∣mities, sins of Wilfulnesse, and not of Weaknesse.

Object. I see so much sin in my selfe, that I dare not perform duties, for fear of increasing sin.

Answ. Infirmities are no warrant for us to neglect duties, 'tis a grea∣ter sin wholly to omit a duty, then to fail in the performance of it; for in the one our disobedience is Totall, we fail both in matter and manner, in the other 'tis but partiall

2. Neither do they pray formaly, and for fashion, who see their infir∣mities in Prayer,* 1.475 and are grieved for them; when in humility we like our services worst, they may please God best. Nehemiah (13.22.) desires to be spared, when he had done excellent service. The sense of our imper∣fections doth more please God, then our imperfections displease him. If thy heart be unprepared, he hath promised to prepare it. Psal. 10.17. and if you be subject to Passions and Infirmities so w••s Elias, yet God heard his prayer.* 1.476 Iames 5.17. Obedience is most pleasing to God, when there is nothing but a bare command to quicken us. Blessed is he that beleeves (saith Christ, Iohn 20.29) and hath not seen; so blessed is he that obeyes simply out of a respect to Gods command, though he can see no benefit (at pre∣sent) by it.

3. Christ by his Mediation and Intercession perfumes all our servi∣ces (though weak and imperfect in themselves) and makes them accepta∣ble to his Father. Ephes. 1.6. Rev. 8.3. where God findes the mind to be willing, and the heart sincere, there he accepts affecting for effecting, willing for working, desires for deeds, purposes for performan∣ces, pence, for pounds, and mites for millions; a little that the Righte∣ous hath (in a spirituall sense) is better then the, seeming, riches of self-conceited Pharises. A little spring is better then a great Pond. In all duties God ponders the spirit,* 1.477 and if that be right, all's right (Prov. 16.2. 2 Cor. 8.12.) as we see in Asa, David, Iob, and those that came to the Passeover. 2 Chron. 30.15. This is Evangelicall perfection; Legall per∣fection and Righteousnesse God doth expect from Christ, he onely re∣quires faith and sincerity in us; and then though Satan doe accuse us for our imperfections, yet we may put him over to Christ our husband, who ever lives to make intercession for us. [Vxori lis non intenditur] the wife cannot be sued so long as her husband lives. All that he hath is hers. 1 Cor. 3.22. Vxor coruscat radiis mariti.

Helps against Formality.

1. Go unto God who is a quickening spirit, and beseech him to quic∣ken thy dead heart. So did David of Psal. 119. God can make dry bones to live (Ezek. 37.4. &c.) and raise Lazarus out his grave, when he stinks again. He that at first raised thee out of thy Deadnesse, can much more raise thee out of thy dulnesse. All men and means are but dead things un∣lesse he put vertue in them. Beseech therefore the Lord to abide with you, for as Martha said to Christ, Lord, if thou hadst been here my Brother had not died; so may we say, Lord if thou hadst been here, my soul had not been thus dead, and disordered, nor should I drive on so heavily. When the Sun went down, Abraham fell asleep. Gen. 15.12. and when the Son of Righteousnesse withdrawes his powerfull presence; 'tis night with us, and we grow heavie, but whilest we have Gods Spirit to assist us, our souls are full of Spirit and Life; Christs yoke then is easie, and 'tis meat and drink to us to be doing Gods will.* 1.478 'Tis the policy of Satan when he cannot hinder us from Duties: then to make us formall and lazie in Duties; or else he layes clogges on us, to make duties irksome, and un∣pleasing to us; and so to bring us out of love with them, and thus he hath prevailed with too many in our dayes. Let us therefore spread our case before the Lord, and beseech him, who is life it selfe, to put life into our dead and frozen hearts, that they may live unto his praise, and that we may love his wayes, and then nothing will offend us.

2. Act and use your Graces, this is the way to increase and quicken them, bring good motions into resolutions and actions; blow till the spark become a flame. This stirring is Painfull, but Gainfull; drowsy, dead, formall professors lose all, when the active, stirring Christian, goes forth like the Sun in its strength. To him that hath, it shall be given; ex∣ercise your faith daily [vita fidei vera vita] be much in meditation, and self-examination; whetted knives are both bright and sharp; 'tis the di∣ligent hand which makes rich in spirituals, as well as Temporalls. Pro∣verbs 10.4.

3. Delight in quickening company, get acquaintance with humble, ho∣ly, active ••en; and shun the company of dead, formall, earthly minded men, we must stand up from the Dead, before Christ will give us Life. Ephes. 4.14. There's a quickning vertue in the society of Gods people.

As one living coal, sets his fellow on fire, So God hath ordained the gifts and graces of his people, for the benefit of others, that those who dwell un∣der their shadow, might return. Hos. 14.7.

4. Get Sincerity, for therein lyes much of the very power of Godlinesse. Let your Faith, Love, Obedience, be unfeigned, and without hypocrisy. Be not onely Nominall, and Formall, but be Reall Christians, be Israelites in∣deed. Christ sayes to us as Alexander said to one of his name, Aut forti∣tèr pugna, aut nomen depone. either fight like Alexander, or never bear his name; so either act like Christians, or else put off that name.

To quicken you, consider that this Grace is

• Commanded.
• Commended.
• Rewarded.

* 1.4791. 'Tis often commanded, as 1 Sam. 12.24. Gen. 17.1. be perfect, (i. e.) sincere, he speaks not of an absolute perfection, that's reserved for Heaven; but of an Intentional perfection, when we desire and endea∣vour to walk sincerely before God. Matth. 5.48. be perfect, as your hea∣venly Father is perfect; not by way of equality, (that can never be) but by way of analogy and resemblance; not with a perfection of Degrees, but with a perfection of Parts, q. d. Let grace be sound and sincere in every Part. God doth even beg this of us. Deut. 5.29. O that there were in them a heart to fear me, and keep all my Commandements alwayes, that it might go well with them, and with their children for ever. God doth earnest∣ly seek, and desire such worships. Iohn 4.23, 24.

2. God commends such. He glories in them as a Captain doth in a tri∣ed and faithfull souldier. See how the Lord makes his boast of upright Iob. 1.8. and 2, 3. and glories in David, as a man that fulfilled all his wills and commmands.* 1.480 Acts 13.22. for this he commends Iacob, that he was Ish tam, a plain, simple, single-hearted, sincere man. Gen. 25.27. for this Christ set an Ecce on Nathaniel. Iohn 1.47. and Paul commends the Romans 6.17.

3. God highly rewards it. Such shall have the Upper and the Nether springs, the blessings of this life, and of a better. Psal. 84.11. and 15.1, 2. to them God will be a Sun for refreshing and consolation, and a shield for protection, they shall have Grace and glory, and as if that were not suffi∣cient, he addes, They shall want no good thing, God will do good to those that are truly good. Psal. 73.1. and 126.1. if Caleb follow God fully, he shall possesse Canaan. Numb. 14.24. such as walk uprightly, their place of defence shall be the munitions of rocks. Isay 33.15, 16. when dan∣gers, come, he shall dwell in a safe place, in an impregnable fort, and may with Luther sing. Psal. 46.

4. 'Tis the Grace of our graces, 'tis not properly a distinct grace, but the perfection of them all. If a man have Faith, Repentance, Obedience, if they be not sincere, they are worth nothing. A Pearle if counterfeit is good for little. Gold if mixt with brasse or baser mettle, is debased. 'Tis sincerity that puts a lustre on all our Duties. 'Tis the salt that seasons them, and makes them savory. God loves Adverbs better then Adjectives, benè bet∣ter then bonum; if the matter be never so good, if we faile in the manner, we marre all. The most glorious actions done in Hypocrisy, are as undone. [Quod cor non facit, non fit] The Pharisees made long Prayers, gave much Almes, &c. yet, because leavened with hypocrisy, they lost all. Amaziah did many good things, but not with a perfect heart (2 Chron. ••••.2.) that But spoyled all. 'Tis sincerity that crowns all our Duties, when we heare without Guile. 1 Pet. 2.1, 2. and give almes purely out of love to God, and

Pray in sincerity; such services, (though weak) yet find acceptance. (Psal. 145.18. Pr••v. 15.8. Cant. 2.14.) for 'tis not the multitude, but the Truth of our services, which God regards. This gives a kind of perfe∣ction to our Duties and Graces. Hence an upright and a perfect man, are made Termes convertible in Scripture. Iob 2.3. Psal. 37.37. and the Hebrewes call sincerity by the name of perfection. Gen. 17.1. what ever then you part withall, resolve not to part with your integrity. Iob 27.5. for 'tis this that will yeeld you comfort in every condition. This Tob leb, this good heart will be a continuall Feast. Prov. 15.15. other Feasts may last for a day, for twelve dayes, or one hundred and fourscore dayes, as Ahasuerus Feast did, but they have an end, but the good man keeps an everlasting Feast; his joy shall no man take away: he sits at a Feast every day, [Omnis dies justi festus] as 'tis the misery of the wicked, that their worm never dies, so 'tis the happinesse of the Saints, that their Peace and Joy shall never end. They feast at home, and they feast abroad; they feast in prosperity, and they feast in adversity; they feast in publick, and they feast in private; they feast by day, and they feast by night; Lo this is the blessing of those that get and keep good hearts, be it clear or cloudy, fair or foul, he enjoyes a continuall serenity, and sits at a per∣petuall feast. He can see light in darknesse, Psal 112.4. food in famine. Hab. 3.17. Joy in sorrow. 2 Cor. 6.10. Riches in Poverty. Prov. 19.1. 2 Cor. 6.10. comfort in discomfort, 2 Cor. 1.12. and life in death. Iob 19.26. Psal. 16.9.

[He that would see more of sincerity, may peruse D. Preston on Gen. 17.1 Ser. 6.7. Mr. Ball on the Covenant. chapt. 11. Mr. Gataker, and Mr. Barlow on Psal. 97.11. Mr. Love on Iohn 1.29. D. Downam on Psalm 15.2. and on Luke 1.57. D. Clerks Ser. on Iohn 1.47. Mr. Scudders day∣ly walking. chapt. 12. Mr. Robinson on Ephes. 6.14. Lect. 9.10. and Mr. An∣thony Burgesse Spiritual Refining. 2 Part. Ser. 8. &c.

5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality, if a man be in a dead sleep, a great noyse will awaken him. Gods judgements have a voyce, and we should mark what it sayes. Mi∣cah 6.9. God brings his judgements to light every day, either on our selves, or on others, these should fear us, quicken us, and mend our pace [timor facit consiliativum. Arist.] when Gods judgements are in the earth, we should resolve to learn righteousnesse. Isay 26.9.

6. Let the signes and fore-runners of Gods departing from us, quicken us, God is making a way for his wrath, he hath taken away lately above 60. precious Ministers, burning and shining Lights. When Pillars goe down, the house cannot long stand. When men are packing up their wares, it's no time to sit still, you must buy then, or never. The Lord is now removing his Gospel to New-England, the Son of Righteousnesse be∣gins to rise there, and set here.

Religion stands on Tip-toe in our Land, Ready to passe unto th' American Strand.* 1.481

1. We begin to contemn Ordinances, and loath them. Those poor In∣dians begin to prize Ordinances, and frequent them.

2. We begin to cry down Sabbaths, and make every day alike; they observe Gods Sabbaths, and make Leagues for the strict observing of them. We meet to wrangle, they meet to pray and instruct

each other in the things which they have heard.

3. We begin to contemn prayer, and think our selves above it, they set up Prayer in their families, and are earnest in it.

4. We grow weary of the Lord, and begin to deny him in his Attri∣butes; these begin to fear, know, and acknowledge him.

5. We fall away to loose Opinions, and loose Practises, we are barren under all the meanes of grace, dry under all the droppings of the San∣ctuary, and therefore the Lord may justly take away his Gospel, and give it to a people that shall yeeld him better obedience, then we have done. God hath forsaken better Churches then England. The Jewes that were sometimes his peculiar people, and adorned with many rich Priviledges, are now for their unbelief, a dispersed, despised, accursed people. The seven Churches of Asia, once so famous, are now a wilder∣nesse. God hath no need of us, he can call them his people, which were not his people, and them beloved, which were not beloved. Hos. 2.23. God cannot want a people if he please to call, he can raise up out of dead stones, and wild Americans, children to himself. Oh that the poor naked Indians, might quicken our backwardnesse, and their fruitfulnesse rowse us out of our unfruitfulnesse, and their zeale, and power of Religion, shame us out of our formality. As Christ said to Peter, (Luke 7.44.) Seest thou this woman Simon? dost thou observe how bountifull and active, she hath been for me? compare her zeal and love to me, with thine, and learn to be ashamed. As the Lord set Israel to Schoole to learn of the Oxe, the Asse, the Stork, the Ant; So he may set us to learne zeale of Indians. Many are like dead Wether-cocks, they turn, and turn, and turn again, but they never crow against sin, nor be active for God. E••sa∣lice, non è quercu orti. They are bending Willowes, not rooted Oakes. The living fish swimmes against the streame, 'tis the dead fish that goeth down. Rest not then content with a form, sit not down content with gifts and parts (as most do) but covet that more excellent way of Holinesse, Humility, and the power of godlinesse 1 Cor. 12.31.

Lastly, Prize all Gods Ordinances, and walk in the power of them. He that despiseth them, shall never thrive in Grace; if you take away this spi∣rituall fuell, the fire of zeale will soon decay. Ordinances are services, though not Saviours; Meanes though not Mediatours; to be used, but not Idolized; we must not cast them away, but cast them down at Christs feet, as the 24. Elders did their crownes. Revel. 4.10. God will be found in his own way, and though he hath promised us grace, yet he hath said, we shall seek it, before we have it. Ezek. 36.37. as Baths have their warmth from the Mineralls which they run through, so the soul by Ordinances draw∣eth a spirituall taste and sweetness from them. We should therefore shew our love to them, by promoting them with our Riches, Prov. 3.9. and coming with the first to them. Luke 1.21. Prov. 8.17.33. Ezek. 47.10. Acts 10.33. Hereby we shall bring glory to God in all his Attributes. We shall continue and increase our communion with God. The repeti∣tion of the Act, will intend the Habit, as fire by blowing, burns the brighter.

Object. We live not now under the Law, but under the Gospel, and so are above Ordinances and Duties, which are poor, low, legall dispensati∣ons, and breed a spirit of bondage in men, and therefore ought to be abolisht, as appeares. Heb. 3.11. 1 John 2.27 Rev. 21.22. [See these Texts answered in my Sal Terrae. cap. 3.]

Answ. Ordinances do not vanish in Gospel-times, but must endure to the end of the world.

the end of the world. 1. The Ministery must endure so long as the world endures.* 1.482 Matth. 28. ult. Ephes. 4.11, 12, 13. [See my Sal terrae. cap, 3.]

2. Baptisme is of the same continuance. Matth. 28.19, 20.

3 The Lords Supper must endure till Christs second coming. 1 Cor. 11, 26. and if there shall be Ordinances in the most glorious times of the Church to come, even when the Jews shall be called, and the spirit pow∣red out in an abundant measure. Isay 2.2, 3. & 66. Zach. 14. then much more have we need of them. And though they be outward Forms, yet they are not empty Forms, but efficacious to the salvation of believers. Rom. 1.16.

1. Let such prophane Atheists consider that Ordinances are Formes which Christ hath instituted, they are divine Formes, and when you reject them, you reject Christ himself.

2. They are Forms which are the purchase of the Death, Resurrection, and Ascension of Christ, therefore when you reject them, you reject the purchase.

3. They are such Forms as are made by Christ the Conduict of all grace. Christ and the grace of Christ are ordinarily conveighed by these Forms. They are golden pipes to conveigh grace, and blessed and admirable Instru∣ments in the hand of God for the good of our soules.

4. Having begun in the spirit will ye end in the flesh? was there not a time (and was it not your best time?) when you durst not omit Prayer, Meditation, Self-examination, &c. was it not your best time when you pra∣ctised Self-denial, Mortification, and all holy duties? and will you now turn Libertines and Apostates, and so make your latter end worse then your beginning? may not the Lord expostulate with you as he did sometime with Israel? Ier. 2.5.31. What iniquity have your Fathers found in me, that they are gone after vanity? have I been a barren wilderness, or a land of dark∣nesse to you? So what evill did you ever find in God or his Ordinances, that ye thus grow weary of them? speak now before the Lord, what evill did ye ever find in Praying, Preaching, Sacraments, that ye thus reject and contemn them? Time was when ye frequented them, found joy and sweetnesse in them, if you have lost your taste the fault is in your selves, and not in the Ordinances; you are grown cold, dead, formall, worldly, Prophane, &c. and now instead of falling out with your sins, you fall out with Gods Ordinances; instead of casting off your iniquities, you cast off duties. For such I shall onely say, Remember from whence you are fallen, re∣pent and do your first w••rks. Rev. 2.5. Use Ordinances and improve them, but rest not in a naked formall performance of them, beseech the Lord to make you profit by them. Isay 48.17, 18. In Heaven we shall enjoy God immediately without the use of Ordinances, there is (and indeed there needs) no Temple there. Rev. 21.22. but whilst we are on earth, we must serve providence in the use of meanes, and he that despiseth them, despi∣seth his own salvation, both Temporal and Eternal.

[For Ordinances, see Mr. Lawrence for Ordinances. Mr. Bartlets balsom. Mr. Bridge his Treat. for Ordinances. M. Brooks his Remedy against Sat. Dev. Device 11. p. 142. Symonds sight of faith. chap. 15. Mr. Ant. Burges. Spi. Refi∣ning. 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Qua∣kers. Sect. 7. p. 38.42. Mr. Strong Ser. 31. p. 314, 315.]

Against Formality, see D. Preston on 2 Tim. 3.5. D. Hall, and Mr. Hooker on 2 Tim. 3.5. Mr. Hierous Bargain of Salt, the second Sermon. 2 P. p. 484. Mr. Mantons Ser. on Rev. 3.2. preacht before the Parliament. 1648. M. Strong Ser. 31. on 2 King. 31. p. 294. M. Ant. Burges Spiritual Refining. 2 Part. Ser. 32. to 37. and on Iohn 17.8. Ser. 37. Mr. Murcots. Ser. on Ephes. 3.15. and Matth. 25.1. M. Chishals Ser. on Acts 26.28. M. Beesly Ser. on Iohn 12.24.]

From such turn away,

The Apostle comes now to shew us how we should behave our selves to∣wards such self-seeking, covetous, proud, blasphemous, heady, haughty, formall, glozing Hypocrites, viz. we must shun their society, and have nothing to do with them. Since they erre not through weaknesse, but wil∣fulnesse,, not through infirmity,* 1.483 but obstinacy, not through ignorance, but against light and conviction; and so are become habituated, hardened, desperate, compounded sinners, its time to shun them, and avoyd them, that so we may testify our dislike of their ways, and walking. Yea, we should not only shun them, lest we be infected by them, but directly op∣pose them, (as the word signifies) and do what in us lyes, to have them corrected, that (if it be possible) they may be amended.

1. This admonition shewes that the Apostle speaks not only of evills to come, but also of present evills; for how could Timothy shun those evills and errors which should arise, when he was dead and gone? It appeares then that the Church began to be troubled, and tortured with those, cor∣ruptions both in doctrine and manners, at its first arising. Though 'tis true those sins, are too much improved in these last and worst times.

1. Observe, That no sooner doth the truth appear, but errour begins to appear also. No sooner doth the wheat arise, but the weeds begin to peep up with it, and (if it may be) to overtop it. As soon as ever the work of Re∣formation began in Germany, what abundance of Sectaries and Hereticks, did the Devill raise to oppose it? if one Heresy die, the Devill (who ne∣ver sleeps, but is is alwayes at his plough) raiseth up seven in its stead.

I my self (saith Luther in his Preface to his comment on the Galathians) who have been 20. years in the Ministery, can truly witnesse that I have been assailed with more then 20. Sects, of which some are already de∣stroyed, others (as the parts and members of Wormes and Bees, that are cut asunder) do yet pant for life. But Satan the God of all discen∣tion stirreth up daily new Sects, and last of all (which I most wonder at) he hath raised up a Sect, that cry down the ten Commandements.

Alas how would this good man have wondred, had he lived to see our dayes, wherein Law and Gospel, Christ and all his Ordinances are cast out of dores: wherein there are so many Deceivers, and Devils incarnate gone forth into the world, white Devils, black Devils, Pyed and skewed Devils, that are white in their words, and black in their works, that halt not be∣tween two, but 20. opinions; Menstruam habent fidem, they change their Religion every month, and are as mutable as the Moon, they are spiritually mad and drunk with errors, and so are truly Lunaticks. Thus the Church of Christ in this world is alvvays militant, it must never look for Peace so long as there is corruption within us, and the Devil and his agents without to oppose us, & therefore marvel not when you hear of Hereticks, blasphemers, &c. such there were in Timothies time, such in ours, & some such there will be to the end of the world; the world will ever be wicked, and like it self.

2. Observe. That Christians must shun familiarity with the enemies of Christ, these compounded sinners are Christs professed enemies, and it be∣comes not the spouse of Christ to hold correspondency with the open-ene∣mies of her head & husband. It may be thou hast not power to punish them, yet thou mayst shun them; perhaps you cannot confute them, yet thou canst and mayest avoyd them, since they are such as are given to changes we should not meddle with them. Prov. 24.21. Hence 'tis that the Ho∣ly Ghost hath given us so many Caveats against familiarity with such

wicked ones. Prov. 4.14, 15. and 14.7. Rom. 16.17. 2 Iohn 10.1 Cor. 5.11. and 6.9. Ephes. 5.7.11.14. 1 Tim. 6.5. Sometimes our callings may bring us into their company, but then we must do as wise Physitians do, who if they be called amongst such as have the Plague, they fortify themselves against it, they will not go with an empty stomack, but they fill all the Passages, that no emptinesse be found; they usually in such cases, carry some preservatives about them. The Application is obvious. When Saint Iohn went to Ephesus to bathe himself, and saw Cerinthus the Heretick there, he would not stay for fear the bath should fall on him. We should save our selves from an untoward generation. Acts 2.40. Zach. 2.7. and not once sit with them, lest we be tainted by them. Psal. 26.4. in this sense we must not once know a wicked person. Psal. 101.4. though a man be never so great, if he be not good, he's but a vile person, though he be a Monarch. Dan. 4.17. and 11.21. and though they be high in their own eyes, yet they must be little and low in ours. 2 Kings 3.14. Hester 3.2. Psal. 15.4. All their Honour is but a bubble, and all their pomp a fancy. Acts 25.23. Hence the Scripture calls them chaff. Ps. 1.4. dross and scum. Ps. 119.119. Dogs & swine. Mat. 7.6.

Caut. Yet in some cases there is a lawfull society even with open sin∣ners; as first there is a necessary society of civill commerce, as in buying and selling, Trading, and Trafficking; and thus we may be sociable with Turks and Indians, and the men of the world; if 'twere unlawfull to Trade wich such, we must go out of the world. 1 Cor. 5.9, 10. we may and must carry our selves fairely, civilly, affably, and curteously towards all; though we must be familiar and intimate onely with the godly, as they are men, and usefull in their places, in Church and Common-wealth, we ought to reverence and respect them for their gifts; but as they are wicked men, we must shun them.

2. When we have a Call to go amongst them, we may go with safety, comfort, and confidence, when another that goes without a Call, runnes himself into danger. It's one thing electively to chuse wicked company, and another thing by vertue of a Call, to go amongst them. As 'tis in the Case of the Plague, for a man to run desperately without a Call from God into a Pest-house, 'tis a Temptation, and he runs upon his own ru∣ine. But for a Physitian, a Midwife, or a Tender of the sick to go when sent for, they may go boldly, for God hath promised to keep us, whilest we keep his wayes. Psal. 91.11, 12. Thus Ioseph lives in Egypt, Nehe∣miah in the Court of a Heathen King, Lot in Sodom, Iob in a land of Vz, Daniel, in the Court of Darius, God had called them, and he kept them there.

3. We must distinguish of wicked men, some are curable, others are incu∣rable; some are obstinate, desperate hardened sinners, which hate reproof, those shun; others are simple, tractable, and hopefull, these we must pitty. If when we would cure men, they will not be cured, we must forsake them. Ier. 51.9. when Christ saw the Pharisees to be proud, captious and conten∣tious, he denounceth woes against them, and leaves them. But the poor Publicans that were sensible of their low and lost condition, and came to Christ as the sick to the Physitian for health and cure, those Christ deligh∣ted to converse with; for his mission and Commission runs to such. Mat. 15.24. So that 'tis not simply and absolutely unlawfull for a good man sometimes to converse with wicked men, how else should we convince them or convert them if we have not some converse with them? A love then of pitty & com∣miseration we must shew to all, remembring that we also were sometime foo∣lish, disobedient, & as vile as the vilest. Tir. 3.2, 3. But a love of complacency, familiarity & delight we must express only to the godly. Ps. 16.3. & 119.63.

4. See that your ends be good, viz. to convince the wicked of the evill

of ther way, to convert them & bring them home to Christ, many are fami∣liar with the wicked in their wickednesse, with the Drunkard in his drun∣kennesse, with the Idolater in his Idolatry, &c. such harden and confirm wicked men in their wickednesse, but they will never convert them.

Motives and Disswasives from familiarity with wicked men.

I come now to the Motives.

* 1.4841. Consider that familiarity with wicked men, will make us like them, we are very apt to resemble those that we converse with, and as he that walks with wise men, shall be wiser, Prov. 13.20. So he that walks with wicked men, shall be worse. When the Israelites were mingled with the Heathen,* 1.485 they learned their works. Psal. 106.35. Ioseph living amongst Egyptians, had learnt too much their language. Gen. 42.15, 16. the holy Prophet living amongst a polluted people, complaines of his pol∣lution, by living amongst them. Isay 6.5. we cannot touch such pitch, but we shall be defiled by it, a little of this leaven (tolerated) will quickly sowre the whole lump. 1 Cor. 5.5, 6. one scabby sheep, oft, infects the flock;* 1.486 one rotten grape, corrupts all such as are near it. Wofull experi∣ence tells us how many that were hopefull, and well given when young, yet by frequenting lewd company, have proved very lewd and profane. There is a secret poyson and venom in ungodly company; if Solomon be familiar with Idolatrous women, they will quickly draw him to Idolatry. Nehem. 13.26. Iehoram was wicked himself, but watching with the daugh∣ter of Ahab, made him worse. 1 Kngs 8.18. Hence such mixing and and marrying with Idolaters, is called an abomination. Mal. 2.11. Ezra 9.14.* 1.487 Nehem. 13.6. many care not who they match withall, so they have money; no matter how light the Person be, so the Portion be hea∣vie. They make matrimony a matter of money, and so run themselves into many snares and noysome lusts. 1 Tim. 6.9. Remember we are Deni∣zeus of another society, and therefore must have no needlesse society with wicked men.

2. This familiarity with them, may harden them in their sin, God hath ordained our separation, and withdrawing our selves from them, as a means to humble them, and turn them from sin. 1 Thes. 5.22. Withdraw your selves from every Brother that walks disorderly, that he may be ashamed. Our familiarity with Sectaries and Libertines, is a tacite and Interpre∣tative approbation of their lewd principles and practices; thereby we partake with them in their sins, and so become accessary to their Plagues. Numb. 16.26.32. Go not to their meetings, frequent not their houses, read not their books, have as little to do with them as possible may be. Sectaries are called Dogs. Philip. 3.2. now 'tis a debasement for a man to be familiar with Dogs. The best mettles when mixt with baser, are em∣based thereby; mix gold with brass or silver with copper, and you de∣base the coyne; for Saints familiarly to joyn with the limbs of Satan, not onely endangers, but debaseth them. Man is a poor, weak, uucon∣stant creature, and apt to go astray, and therefore we should shun Temp∣tations. The Devill will challenge thee for his, when thou goest to such meetings, as he did the young woman which he found at a Play-house, the Devill carried her away upon this account, [Quia in meo eam inveni] I found her on my ground.

3. There's no comfort to be found in such society, when trouble comes, miserable comforters are they all. When Iudas fell into trouble of consci∣ence, he ran to his wicked associates, but see what miserable comforters they are to him in his extremity. Matth. 27.4.

4. 'Tis a dishonour to our Lord and Master, to be familiar with knowne Traytors and Rebells to him. Every wicked man rebells against God, there's an enmity and an hatred in him to God, his wayes, his word, his worship, his people. Rom. 8.7. Colos. 1.21. now how can he be a true sub∣ject, who is familiar with open Rebels to his Soveraign? or how can an obedient Spouse delight in her husbands enemies? we cannot approve our selves faithfull to God, unlesse we hate such as he hates.

5. It's impossible that ever we should be good so long as we delight in wicked company; Hence David resolving to keep Gods Commandements, first he bids the wicked depart. Psal. 119.115. when a man is changed, he changeth his company; Paul when converted, forsakes the Pharises, and joynes himself to the Church of God. Acts 9.19. what communion hath light with darknesse? Psal. 1.1, 2. and 26.4.6. if ever we would live the life of Grace here, and glory hereafter, we must forsake the wicked. Prov. 9.6.

6. By familiarity with such we do not onely endanger our Spiritu∣alls, but our Temporall estate also. Lot living amongst wicked Sodomites, suffered with them. Gen. 14.12. when they were plundered and taken pri∣soners: Lot also was plundered and taken prisoner with them. Iehosaphat had well nigh lost his life by loving those that liated God. 1 Kings 22.32. and 2 Chron. 18.31. and 19.2. a companion with riotous persons shall come to poverty with them. Prov. 23.20. David by entertaining a league of ami∣ty with Hanun, for the curtesies he had received from his Father N••••hash, had his kindnesse suspected, and his messengers disgraced. 1 Sam. 10.4.

Caution. Yet if God have tyed us by any Relations to wicked persons, we must not presently forsake them, or out-run them. Some children have wicked Parents, some husbands have wicked wives, some servants have wicked Masters; now these Relations must not be contemned or violated.

1. The husband may not leave his wife, nor the wife her husband, for any cause but for adultery. Matth. 19.9. no other cause can annull marria∣ges, and therefore those Sectaries that out-run their wives, pretending they are carnall, they are not Saints, nor called, nor spirituall; such must remember what Christ saith, Whosoever puts away his wife, except it be for adultery, and marries another, commits adultery, and if the husband be wicked, yet the wife must abide still with him, because she may be a meanes to convert him. 1 Cor. 7.16.

2. If a godly child have wicked Parents, he must not out-run them, but by Prayer and Patience, and leading a convincing life, he must labour to win them, shewing all due Honour and respect unto them.

3. If a Religious servant have an Irreligious Master, he may not out-run him, but must, by a holy, just, religious walking, labour to win him. 1 Tim. 6.1. yea, though they be froward and pervense, yet must they be reverenced and obeyed as Masters. We must obey evill men, but not in evill. Saul was a wicked man, yet David gives him all due respect.

2. Caut. When I say we must forsake communion with the wicked, take heed of forsaking Sion instead of Babylon. Many (especially in these loose times) call the Church of England Babylon, a whore, a false Church; which yet the God of Heaven, and his Churches, acknowledge for a true Church. This makes so many turn Separatists, and instead of running from Babylon, they run into Babylon; they run from a supposed, into a Re∣all Babylon of confusion, and disorder. 'Tis ill to ••ast off communion with one good man without a cause; but to un-church all the Churches of God in the world, and to forsake the Assemblies of Gods people, where he is purely worshipped, is the high way to des••••uction; a member cut off from the body, must needs dye. I observe that ••he first Lesson which the

Devill teacheth his Schollars, is separation; and after that comes a Troop of errors and miscarriages, both in Doctrine and Practice. Such Practices are very unseasonable, especially now, when all had need to unite against the common enemy.

Object. There are Defects and corruptions in our Church.

Answ. And what Church on earth is free? Had not the Church of Ie∣rusalem, the Church of Corinth, and the seven Churches of Asia, their de∣fects? and yet they were called Holy. Segregatione, because they were separated by God, and set apart for his service and worship, the name of God is called on there, the Oracles of God are taught there, and Reli∣gion is profest there, and therefore they are called Holy.

2. A parte praestantiori fit denominatio, because there are some Saints there; as we call a man a Rational creature from the soul, which is the better part, and a heap of corn is called Wheat, though it have much chaff mixt with it.

3. Iudicio charitatis. When people make an externall profession of Ho∣linesse, in the judgement of charity we must hope they are Holy. Thus 1 Cor. 1.2. the Apostle calls them Saints at Corinth, such was his charity,* 1.488 that he hoped they were such. It were to be wished, that all Gods people were Reall Saints, but Christ tells us his Church is mixt, it hath Tares as well as Wheat, and will have, do what we can. * 1.489 Matth. 13.24. It's a dangerous thing to think that there's no Church where there is not perfect Purity, such a man must separate himself from all so∣cieties, and like Acesius, find a new way to Heaven. [Erigito Acesi scalam, & solus in coelum ascendito.] or else joyn himself to a few Hypocrites, and if our Churches and Ministers be not true ones, I wish the Anabaptists would shew us where we may find better. Oh say they, the Anabaptistick Churches are purer, there they are all Saints.

Answ. As Samuel said to Saul when he boasted of his sanctity, and how he had kept the Commandements of the Lord, What means then the bleating of the sheep, and the lowing of the Oxen in my eares? so say I, if the Anabaptists be so pure, what makes them raile on those that are pure in∣deed? what means their railing on the faithfull Ministers and the true Churches of Christ; yea, do not many of them deny Scriptures, Sabbaths, Sacraments, and all Ordinances, &c. If these be Zion, who are Babylon?

2. Were they Saints indeed, they durst not call themselves so. It sa∣vours strongly of spiritual pride, for men Pharisaically, and Donatistically to appropriate to themselves the name of Saints, and the godly party, and the spiritual people. The language of Reall Saints, is more meek and modest in Scripture.

Object. We admit such as are openly prophane to the Sacrament.

Answ. This is easily said, but not so easily proved. To call a man a Drunkard is one thing, but to prove e man a Drunkard, is a harder mat∣ter. Let them prove if they can, that the Ministers of England do admit of such to the Sacrament, as have been convicted (by two competent witnes∣ses at least) of Drunkennesse, Adultery, &c.

2. Admit this were so, yet another mans sin cannot hurt me, if I no way partake with him in it. He that eats and drinks unworthily, eats and drinks judgemeut to himself, and not to me. Suppose I could have no meat for my body, unlesse I would eat in the company of wicked men, must I famish my self rather then to eat with them? much lesse may I re∣ject

my spirituall food because some wicked men (without any fault of mine) eat and communicate with me.

Object. The Apostle forbids us to eat with such. 1 Cor. 5.11.

Answ. The Apostle speaks not there of the Sacrament, as the scope and context clearly shew. v. 9, 10, 11. he forbids us intimate, private, voluntary familiarity with wicked ones: for though in respect of publick communi∣on and commerce in Church and State, I cannot avoyd society with such, yet in respect of private, intimate familiarity, 'tis in my power to avoyd them.

The Apostle speaks here of civill familiarity (saith Reverend Mr. Blake, in his Treatise on the Sacraments, Chapt. 7. Sect. 16,) the Apostle speaks not at all of the Lords Supper in this Chapter, and 'tis clear in the Text, that the Apostle gives direction about the common course of our life, to shun all voluntary and free converse with wicked men.

So he.

Let us not then forsake the Assemblies of the Saints, as too many do. Heb. 10.25. forsake not the Lords barne, because there is some chaff there. If once the Devill get you to swallow this errour, you know not where you shall stop. As that great Grand-mother said sometimes, Rise up daughter, and go to thy daughter, for thy daughters daughter hath a daughter. So will you say in a short time, Rise up separation, and go to thy separation, for thy separations separation, hath a separation. Such have no foundation, but run on in infinitum.

[See more against Separation, on Verse 1. Hildersham on Iohn 4.21. Lect. 28. and Lect. 35. Mr. Bernard against Ainsworth and Smith: Pagets arrow against Separation. Ball against Cen. Mr. Gage his Vindication of our Parish Churches. Mr. Vines on Sacr. cap. 2. and c. 20. Mr. Cawdry, In∣dependency a great Schisme.]

[Against familiarity with the wicked. See instar omnium. The Drun∣kards Character. p. 689. to 863. Downams Guide to Godlinesse. l. 5. c. 32. D. Cheynell against Antritin. cap. 10. Downams Warfar. l. 1. c. 17, 18, 19.

VERSE 6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts.

IN these words the Apostle renders a double Reason why they should turn away from those wicked Formalists.

1. Because they were an impudent, insolent, fraudulent gene∣ration.

2. They were already extant, and had a being in the world to the corrupting and defiling of it, and therefore he saith not, they shall onely hereafter creep into the Church, but they do already beginne to creep into mens houses, and there get Proselites to themselves. Here the Apostle begins to set forth the seducers of the last times in their pro∣per colours, having before set down the sins which would be common both to the seducers and the seduced, now he descends (that we may the better know them, and avoyd them) to the particular marks and cha∣racters of these Impostors, whereof the first is impudency, they creep, yea (in a manner) they boldly invade mens houses,* 1.490 for their belly, private gain and advantage, like those, Titus 1.11. 2 Pet. 2.15. Iude 11. As Au∣stine said of some in his time, they were afraid of being too modest. Et pu∣det non esse impudentes. Good men are modest and must be intreated to come into mens houses. Acts 16.15. the disciples in a meek and modest manner, come to the house where Christ was, and desire him to shew them the meaning of the Parable. Matth. 13.36. they did not interrupt him in his Preaching, (as our fanaticks in a vain-glorious, disorderly manner do) but they consult with him in private. But Impostors are brazen-faced, they intrude themselves, and come without sending for. Matth. 7.15. Nei∣ther do they come to feed, but they creep into mens houses like Ferrets and Weesels, (as the Syriack renders it) to prey upon the Family; and thus do Jesuits on the one hand, and Sectaries on the other,* 1.491 by flattery, fine words, counterfeit San∣ctity and Humility, deceive the simple.

2. As they are impudent, so they are of a fraudu∣lent, subtle, slye, insinuating temper; they vent not their errors openly (especialy, not at first) but they secretly and slily creep into private houses, and there they sell their wares, Iude 4. they privily bring in damnable Heresies, 2 Pet. 2.1. Gal. 2.4. Truth lo∣veth the light, and seeks no cor••••rs. Christ preacht openly in the Synagogues (he was no corner-creep∣ing Preacher) Iohn 7.37. and 18.20. Prov. 1.20, 21. he commands his di∣sciples to preach what he had told them in secret, upon the house top, (i. e.) publickly, plainly, freely, boldly. So did Paul when he disputed openly in the Market with whomsoever he met, and preached in the midst of Mars-hill. Acts 13.14. and 17.17, 22. and 26.26. though the Preach∣ers and publishers of the truth be oft-times bound, yet the truth it selfe cannot be bound. Ephes. 6.19. Phil. 1.13. 2 Tim. 2.9. truth is bold and bare-faced,* 1.492 when Heresy hides it self, and hates the light. He that publisheth truth is interdianus sator (as Austin speaks) one that spreads his doctrine in the Day-light, when he that soweth

Tares doth it secretly, whilst men sleep. Matth. 13.25. This Pestilence, like the corporall plagues, walks in darknesse. Psal. 91.6. such as do evill hate the light. Iohn 3.20, 21,

Caution. Not that 'tis unlawfull in times of persecution, when publick preachings cannot be had, to preach in houses, for Christ and his Apo∣stles oft preacht in houses and other places (as occasions served) in those times of persecution, when the Magistrates were Tyrants and enemies to the Gospel, then Christ preacht in a Mount. Matth. 5.1. and out of a ship. Matth. 13.2. and Paul preacht in a house. Acts 20.7, 8. and sometimes by a river side. Acts 16.13. yet this doth no whit countenance or justify those unwarrantable meetings in private houses, and that on the Lords day, where their prime work is to raile on Magistracy, Ministry, Sabbaths, Sa∣craments, Ordinances, &c. such meetings are unlawfull on any day, but abominable on the Lords day. To such 'tis dies Diabolicus non dies Domini∣cus, their sin is double. These are Conventicles (truly so called) and are the Nations shame. If such had lived in the days of Q. Mary, when the pub∣lick Ordinances were abolisht by a Law, they might have had some Plea for private meetings; but now in a time when the Gospell is so openly, fully and faitfully taught, to run from the publick solemnities where the word and Sacraments are dispensed by Ministers whom God himself hath sent; to follow silly, seducing, unsetled Speakers, who feed them with chaff in∣stead of wheat, and Poyson instead of bread; this is a sin of the highest na∣ture, and should be matter of great Lamentation to us all, yet this we may learn from these Factors of the Devill, if they will creep into houses to de∣stroy mens souls; surely we may go to mens houses to preserve them from destruction. So did Paul. Acts 20.20. this is pure Religion, and pleasing to God. Iames 1.27.

3. These Impostors observe a Method in seducing.* 1.493 silly women,* 1.494 who being the weaker sex, are sooner won over to their way, as being less able to withstand the shock of a temptation. As warriours go about a city, observing where the wall is woakest, lowest, & unguar∣ded, and there they make their greatest assault. And as thieves set not upon strong, armed me••, but upon weak unarm'd ones, so seducers love not to set upon strong, grounded, judicious, discerning Christians, but 'tis the weak and ignorant which cannot discern their frauds, but like children are tossed to and fro with every mind of doctrine, that become their prey, Prov. 14.15. Rom. 16.18. Eph. 4.14. man is (or at leastwise should be) more strong and prudent to resist temptations, then women are.

2. They set upon women first, that they may the better win the hus∣band, herein imitating their father the Devill who first deceived Eve, and then seduced Adam by Eve. Gen. 3.1.6.* 1.495 So the Jewes stirred up women to hinder men from salvation. Acts 13.50. and this is the practice of the Jesuits and other subtle seducers at this day; they labour to gain the wife, that can may win the husband. Indeed conjugal affections are very strong, and God would have it so. Prov. 5.19. what is it that a lo∣ving husband 〈◊〉〈◊〉 almost deny the wife of his bosom, when he conceives she doth truly love him? what have not women drawn their husbands to? Solomons wives dr••w him to Idolatry; 1 Kings 11.3.13. the wife drew more then five yoke of O••en,* 1.496 Luke 14.19, 20. they steal away the heart, they blind the judgement, and so infatuate a man; that he is oft bufotted with them. Iudg. 16.17. They have daily commerce & intimate acquaintance

with their husbands, and so have many opportunities to compasse their Ends. Now an infected person most easily spreads the infection to those with whom he continually conver••eth. This is one Reason why women are such dangerous and strong Seducers, as we see in Iesabel, who drew Ahab to such a height of wickednesse, that he became a Non-such for Villany, none like him in the earth. 1 Kings 21.25. Iehoram did wickedly, and one great Reason was, the daughter of Ahab was his wife. 2 Chron. 21.5, 6. So King Ahaziah did wickedly, why so? for his mother Athaliah counselled him so to do. 2 Chron. 22.3. yea even Adam in the state of innocency, yet was seduced by Eve. 1 Tim. 2.14. Solomon from wofull experience of his thousand wives and con∣cubines tells us. Eccles. 7.28. that a man amongst a thousand he had found, but a woman amongst all those he had not found. q. d. I have found out the depths and subtleties of some men, but the subtleties of the har∣lot he could not find.

3. Women are apt to be over-credulous, and to take things upon trust, being led by affection more then judgement; because such a seem∣ing good man holds so and so, therefore they conclude 'tis so.

4. Women are the weaker vessell, and so more prone to unconstancy, and mutability, and more easily seduced.

5. They have strong Affections. 2 Samuel 1.26. and so are more fierce and active in defence of their opinions: Hence they are usually the best, or the worst. We may say of them as 'tis said of Origen, Vbi benè nemo meliùs, ubi malè nemo pejus, or as 'tis said of Ieremies figges (Ier. 24.2, 3.) those that were good, were exceeding good; and those that were bad, were exceeding bad. Like the Tongue which is either the best, or the worst member. These are the Reasons why your Arch-Hereticks have frequently spread their Heresies by women, rather then by men. The Pharisees had their Gynaecea, Colledges or meetings of women,* 1.497 the better to spread their Te∣nets. They set up some Iesabel to devoure the simple. Revel. 2.20. they insinuate themselves into some prime women, and get an Eudoxia, Iustina, or Constantia on their side, that they may the better prevaile with others▪ Saint Ierom observes, that He∣reticks of old made use of female Instruments,* 1.498 the better to deceive. Simon Magus had an Harlot called Helena, which helpt to spread his Heresies. Antiochenus the Father and Fa••tor of much filth, had many women following him. Marci••n being come to Rome, sent his trull thither before him, that shee might prepare the soyle for his seed. Apelles had his Philumen,* 1.499 Montanus his Prisca and Maximilla, Arrius the Princes sister, Donatus his Lucillia, Elpidius his Agape, Priscil∣lian his Galla, and our Iames Nailer hath his Minions, his Martha and his Hannah,* 1.500 to vent his blasphemies, and generally all Arch-He∣reticks have had some strumpet or other, by whom they spread the poyson of their Heresy. By Mistris Dier, and Mistris Hutchinson, how many monstrous and Heretical opinions were spread abroad?* 1.501 wicked women are the Devils Lime∣twigs, with which many are ensnared to their own destruction.

2. These Seducers set not upon all woemen promiscuously, for some are prudent, solid, sincere, and have profest Christ, when learned Doctors have denied him, as in Queen Maries dayes. So Luke. 8.2, 3. the women support Christ with their substance, when Herod, Pilate, my Lord Annas and Arch-Bishop Caiphas crucified him.

Lydia a good woman entertains the Apostles,* 1.502 when many men shut them out of doores. Acts 16.14, 15. The time would faile me to tell of Sarah, Ruth, Abigail, the Shunamite, the widow of Sarepta, the Queen of Sheba, Deborah, Bathsheba, Hester, Priscilla, Phaebe. Rom. 16.1, 2, 3,

6. We may not therefore condemn all for some, nor disparage the whole sexe for the miscarriages of a few; for 'tis not all women which these seducers set upon, but they subtilly observe which are most easily wrought upon, and these are, first such silly, sim∣ple women as are corrupted in their Intellectuals,* 1.503 and so are fitted and disposed for such seducements. They catch not grave and truly pious matrons, but light women which prefer their lusts before Christ, 'tis the light chaffe, which is tossed with eve∣ry wind, when the Massy wheat abides in the floore.

2. They make a prey of such women as are corrupt in their Moralls, such as are laden with sinne, that are not onely vitious, but loaded with Vices, and are almost overwhel∣med with heapes of enormities. Their corrupt practises make way for corrupt principles.* 1.504 God in his just judgement gives them up to vile af∣fections, which blind the judgement, and so make them fit subjects for seducers to work upon. Who are they that Papists and Sectaries overcome? usually they are loose, ig∣norant, profane persons, who are better lost then found. None worship the beast but those ungodly ones, whose names are not written in the book of Life. Revel. 13.8. and as loose women; so effeminate, idle,* 1.505 proud men (whom the Poet wittily upbraids with the title of women) are a fit prey for these Harpyes. Iude 18. and therefore let women and weak Christians walk humbly, and not meddle with disputes above their capacity, lest God punish their pride and curiosity with a fall.

3. These silly women are acted and led not by one or two, but by variety of lusts. Their Lusts lead them by one arme, and Sedu∣cers lead them by the other, and God knowes whither these Lead∣ers will lead them.* 1.506 They are so blinded and besotted, that they act more like bruit beasts, (as the word imports) then Christians. They are so taken with Novelty, Curiosity, Vain-glory, and Fleshly delights, that these Impostors with their Flesh-pleasing doctrines, lead them whither they please. By flattering and cunning delusions, by false perswasions and subtle artifices they sute themselves to their lusts, preaching pleasing things, and so draw many weak and wicked per∣sons after them. These when their consciences begin to stirre, affect ease and deliverance, but not Repentance, they lay out their money but not for bread, and therefore they labour without being saisfied. Isay 55.2. they willingly embrace errour, because it best agrees with their corrupt consciences, and hate the truth because it disquiets them. True Prophets cannot flatter, they commend themselves in sincerity to the consciences of men; they have their sweets, and ••an find out acceptable, desirable words (Eccles. 12.10.) but then they are ever joyned with boldnesse, to tell men of their faults. 'Tis for wicked men who forsake the Law, to praise the wicked. Pro∣verbs 28.4.

4. These Impostors do not onely deceive these silly women, but they bring them under the Devils yoke,* 1.507 they make slaves and prisoners of them, they bind them with the cords of error, and then they lead them whither they please. They deal with their Proselites, as the Devil doth with witches, he promiseth them liberty, but brings them to prisons; promiseth them pleasures, yet gives them pain; promiseth them Riches, yet keeps them poor;* 1.508 promiseth them life, but gives them Death. They ensnare them with their Pythanalogy, and hold them as fast with their lyes and flatte∣ries, as a Jaylor doth his Prisoner which he keeps in bondage, 2 Tim. 2. ult. or the fisher his fish, which hath swallowed his bait. 2 Pet. 2.14.18. These Satanicall fishers of men put on the Visors of Piety, and preach li∣berty, pleasure,* 1.509 ease (as other fishers cozen sometimes the eye, and some∣times the taste of the silly fish) so these have variety of baits, but none so catching as that of carnal liberty. Hence they are said to bewitch men, Gal. 3.1. to enchaunt and delude men. Rev. 18.23. and make them drunk. Revel. 17.2. It will be our wisdom then to submit our selves to the word of God, and from the heart to obey its commands, so shall we know the truth, and the truth will keep us free from the power of sin and error. Iohn 8.32. the keeping of a good conscience is the way to keep faith and sound doctrine.* 1.510 1 Tim. 1.19. get the heart once establisht with Grace, and then you will not be carried about with every wind of doctrine. Heb. 13.9. get Gods fear once planted in your hearts, and then you will never depart from him. Ier. 32.40.

VERSE 7. VVhich [Women] are ever learning, and never able to come to the knowledge of the truth.

THe Apostle goeth on to shew what women they are which are brought into bondage by seducers. viz. such as are unconstant, unsetled, and given to seek after novelties and curiosities; they are not content with plain truth revealed in the Scripture, they must have novum aut nihil some new light, some new-found doctrine, or else 'twill not down with them; this unsettles them, and makes them run hither and thither,* 1.511 after this and that man, but all in vain. They make a great adoe, but to little purpose; they are alwayes learning, yet learn nothing which they should learn. Now the Reason's of their Non-pro∣ficiency are.

• 1. Either because they have no better Teachers; they follow false Prophets and blinde Guides,* 1.512 and when the blinde shall lead the blind, no wonder if both fall into the ditch. These may seem wise in their own eyes, when in truth they know nothing, because they know not the truth, which is the foundation of all knowledge.
• 2. They thrive not for want of a right disposition within. They love their lusts better then the truth, and this barres the heart against holy Learning. Intus existens prohibet alienum. When their judgements are blin∣ded with lusts, and their hearts hardened through sin; how should such thrive? 2 Tim. 4.3.
• 3. Or else they seek not after sound and saving truth, but all their enquiry is after some curious novelty, they love to heare and learne nothing else, in this point being true Athenians. Acts 17.21. Well they may toyle and take a great deal of pains for some aery notions,* 1.513 and empty speculations, that they may come ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to some kind of knowledge; but never ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word in the Text) to such a knowledge as brings forth an acknowledge∣ment of the truth in the power of it.
• 4. Oft times they are meer Scepticks in Religion, they are ready to question every thing, but they believe nothing, they have no foundation, no resting place, they lay out their mony, but not for bread, and therefore 'tis no wonder if they spend their labour without being satisfied. Error cannot satisfy the soul, we must enquire for the good old way of truth and Holinesse, if ever we would find rest for our souls. Ier. 6.16. God who is the great Lord of all, will have his com∣mands obeyed, not questioned. He loves Currists, and not Quaerists.* 1.514 He prefers obedience before dis∣putes. We have disputed so long, till we have al∣most disputed all Religion out of doores. We should study rather to live well, then dispute well, therein lyes our happinesse. Mat. 7.24.25. Iohn 13.17, The Spirit of God writes not Notions but Assertions in our hearts, it establisheth them so with grace, that the gates of hell cannot prevaile against it; though such may (by the violence of a tentation) be moved, yet are they like Mount Sion, which can never

• be removed out of its place. Heb. 10.23. and 13.9. [Against Scepticks and Seekers. See that excelent Tract of Mr. Gelaspy his Miscelanies. cap. 10, 11.] yet how many delight in giddinesse, and count it a bondage to fixe a belief; affecting free-will in thinking, as well as in acting. And though the Sect of the Phylosophers of that kind be gone, yet there remain cer∣tain discoursing wits which are of the same veines, though there be not so much blood in them, as was in those of the Ancients. The Scepticisme and Affectation of Novelties, is the great sin of England at this day. As many are much taken with new Fashions, so many are much taken with new Opinions, new Doctrines, new Teachers, and new Expressions. Yet the Apostle doth not blame these women simply for seeking after knowledge (for the wiser sort of Heathens have commended that) but he blames them for hunting after Novel∣ties,* 1.515 and vain speculations, and in the meane time neglecting the sound and saving truths of the Gospel. This is (celeris cursus extra viam) a swift running to destruction. 'Tis true, all the godly are learners, the knowledge of the truth is not Innata,* 1.516 but acquisita, not born with us, but attained by means; yet they are not ever learning, they know the truth in which they firmly rest, and from which they suffer not themselves to be moved: and never till then have we profited in our learning, when we are made so able to discern the truth as that we are satisfied with it, and our consciences are at rest by it, even in the saddest dangers. Ephes. 4.13, 14. 1 Thes. 1.5, 6. 2 Pet. 1.12.

2. I wish this were not the sin of silly men, as well as of silly wo∣men, to be alwayes learning, yet never come to the knowledge of the truth, how many are men in yeares, yet children in understanding. 1 Cor. 14.20. and when for the time they might have been Teachers,* 1.517 they had need to be taught the elements of Religion. Heb. 5.12. though the knowledge of the best in this life be imperfect, and we are alwayes learn∣ers here, yet we must strive forward toward perfection, and not al∣wayes stick in the place of bringing forth. Hos. 13.13. nor be like a horse in a mill, still going round in the same place; or like a Picture that growes not, but is the same now, that it was twenty yeares agoe. Such barren trees are nigh to cursing. Luke 13.9. and such unprofit able learners are left by God justly to the power of seducers, as malefactors are to Jaylors. This is the true cause of all those Errors and Sins amongst us. Psal. 95.10. Ier. 9.3. Matth. 22.19. As for our selves, let us enquire for the good way, and when we have found it, sit not still, but be walking from knowledge to knowledge, from grace to grace, and from strength to strength, till at last wee come to our Celestiall Sion.

3. Since seducers are so ready to seduce women, how carefull should that Sexe be to shunne conversing or disputing with them. When Eve once fell to disputing and questioning the Truths of God, the Devill soon overcame her, and was too subtle for her. Genes. 3.1. do not therefore tempt the Lord by entertaining disputes with Ser∣pentine disputants; for though every one be bound to make an open and sincere profession of the truth; yet to be able to defend it against a subtle adversary, and to answer their Cavills, is a gift that is given but to a few. Let every one know his own strength, and if he be wise, keep within his onw bounds.

* 1.5184. Since women oft times are Satans Instruments by which he se∣duceth many, take heed of women; let not those Syrens enchant thee

so, as to leap into the depths of errours. Consider how many of thy betters have fallen by them. Adam (at first) the best man. So∣lomon the wisest, David one of the holiest, and Sampson one of the strongest; all deceived by women; and at this day how many wise, and seemingly holy men, have been drawne aside to errors by their wives. Stop then thy eares against these allurements, and in this sense be as the deafe adder, which stoppes his eare against the voyce of the Charmer, charme he never so wisely. Whosoever they be that seek to draw thee from thy God, let thy heart and thy hand be against them. Deuteron. 13.6, 8, 9.

VERSE 8. Now as Jannes and Jambres withstood Moses, so did these also resist the Truth, men of corrupt minds, reprobate concerning the Faith.

THe Apostle proceeds in describing the false Prophets of the last times, that we may the better know them, he tells us they are such.

1. As oppose the truth, and the Preachers of it. As Iannes and Iambres (the worlds wise men) withstood Mo∣ses, so did these also resist the truth. They do not onely catch at silly women, but they strike at the Shepherd, that so the flock may be scattered. They oppose Moses and Aaron the messengers of God whom he sent to publish his truth to his people. Yea they resist the very truth it self, which is worse then to resist the persons that bring it. The Series of the Speech seemed to require that the Apostle should have said, as Iannes and Iambres resisted Moses,* 1.519 so do these resist Vs: but he alters his stile, and sayes more Emphatically, they resist the Truth; implying, that the opposition is not so much against the Preachers, as against the truth they preach, and by consequence, against God who is the first Truth; and at whose command they publish it. Exod. 16.8. Neither is it a fri∣gid, infirm resistance, but a violent, vehement opposition springing from malice and rancour, which makes them resist the truth.

1. With their Lyes, Tyranny, and cruell Persecution.

2. By Flatteries, false Miracles, and Sophistry, they cunningly under∣mine the Truth. Thus Iannes and Iambres do the same things by slight and art, which Moses did in Reality: another man would have much adoe to distinguish between the Serpents of Moses, and those of the Magicians, they were so like. Exod. 7.11.

Quest. Some may demand who this Jannes and Jambres were, and how the Apostles came by their Names.

Answ. They were two of the chief Magicians and Egyptian Sorcerers, who by the appointment of Pharaoh, opposed Moses and Aaron in the Mi∣racles which they wrought, that they might obscure the glory of God, and delude the people; they working Miracles seemingly, by sorcery, and the help of the Devill; which Moses did really by the power and fin∣ger of God.

2. As for their Names, they are not to be found in the Old Testa∣ment, nor in the story to which the Apostle alludes. Exod. 7.11. Nei∣ther is it probable, that the Apostle came to the knowledge of them by Extraordinary Revelation (as some imagine) since the bare knowledge of the Names of these Magicians is of so little consequence, and not necessa∣ry to salvation.

3. They might be taken out of some ancient record of the Jewes then extant, as divers other things mentioned in the New Testament were, e. g. Moses his education in Egyptian Learning, and his age of 40. yeares, when he went to visit his Brethren. Acts 7.22. these are not recorded in the Old Testament, but are found in Midrash Rabbi Berischith.* 1.520 So Iude 14. ma∣keth mention of a prophesy of Enoch which yet is not extant in the Old Testament. So Heb. 11.21. & 12.21.

So that here is no ground for those Numberless number of old, mouldy, foolish, superstitious, Popish, unwritten Traditions, and that not onely in matters of Rite and History, but of Faith and Man∣ners also,* 1.521 which tend to the perplexing, but not to the quieting of the soul.

2. They are men of corrupt minds and judgements; their understandings are so perverted and blinded with corrupt and sinful affections, that they can nei∣ther apprehend nor judge rightly of any thing ac∣cording to the truth;* 1.522 their minds go a whoring af∣ter lying vanities, and then no wonder if they forsake their own mercies. The Understanding is the Eye and guide of the Soul, its the noblest part of Man, if it be corrupted, the Mans undone. Psal. 14.3.

3. See what followes, concerning the faith reprobate. This is the fruit of a corrupt mind, they cannot receive, nor per∣ceive the truth,* 1.523 they have lost all sound judgement in things pertaining to the faith, they oppose the light which shines into their minds, and with violence rush into sinne as the horse into the battle. This brings Gods sore judge∣ment on them, so that he rejects and forsakes them, and gives them up to a reprobate mind: (Ier. 6.30. Rom. 1.28) insomuch, as they that would not receive the truth, for the truths sake in love, but unthankfully reject it,* 1.524 now shall not receive it, and as 'tis their sin, that their understanding is corrupt, and they will not see; So now it shall be their pu∣nishment that they shall not approve of the faith, and thus they reject it still actively, and are actually re∣probate to every good work, [Titus 1.16.] not knowing how to goe about any thing that is good. Such corrupt Teachers we must shun and reject, least we be corrupted by them; so much the word implies,* 1.525 saith Beza, yet must we not cast off rashly all those as absolute Reprobates; for 'tis one thing to be Reprobate concerning the faith pro tempore, at pre∣sent; and another thing to be a Reprobate. Manasses, Paul and those, 1 Corinthians, 6.11. were lewd enough for the time, yet at last were called. These that are now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reproveable and unapproved (as the word signifies, 2 Cor. 13.7. Heb. 6.8. 1 Corinthians 9.27.) yet in Gods due time they may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accepted and approved. This must teach us to keep our judgements pure, and our understandings clear, for 'tis our guide, and if that mislead us, we must needs fall into the ditch. Corruption in judgement (in some respects) is worse then corrup∣tion in manners,* 1.526 especially, when the mind hath been enlightned with the knowledge of the truth; for this is the root of those corrupt manners that are amongst us.* 1.527 In the time of the Law, the Leprosie in the head, was of all other Leprosies the most dangerous and destructive; the man that had it in his hand or feet, was unclean; but if it were in his head then he was to be pronounced utterly unclean, Lev. 13.44. Hence the scripture gives so many caveats against errors, and erroneous ones Deut, 13.3. Philip. 3.2. Colos. 2.8. 2 Pet. 3.17.* 1.528 Matthew 7.13. Beware of false Prophets; the word implies a di∣ligent study and singular care, lest we be caught by such subtle adver∣saries. Keep your judgements pure, then the pure Word of God will

delight you, Micah 2.7. you will delight to come to the truth, that your deeds may be discovered, Iohn 3.21. Part not with a good conscience, and a good conversation, lest you make ship-wrack of the faith,* 1.529 and a gap be opened in your breasts to all sinne and errour, that the Lord knowes where you will rest, it may be not till you come to the highth of sin and depth of misery. Count therefore a corrupt judgement a sore plague; and if God have given thee a sound judgement able to discern the truth,* 1.530 and a mind ready to receive it, and approve of it when 'tis propounded, this is not a common mercy, but calls for speciall Thankfulness, Psal. 16.7. Proverbs 28.5.

1. Observe, There have been false Teachers in all Ages to oppose the Truth and the Professors of it. As Iannes and Iambres here oppose Moses a meek, a learned, a faithfull servant in all Gods House; So there were four hundred and fifty fals Prophets against one zealous Elijah; four hundred, against good Michaiah, 1 Kings 18.18. and 22.6.14 Hananiah against Ieremy, Amaziah against Amos [7.10.] false brethren against Paul, Hymeneus, Philetus, and Alexander, oppose him, 1 Tim. 1.20. The Church shall never want enemies to war withall, whilest the seed of the Serpent a∣bides in the world. As Pharaoh had his Magitians, who hardned him in his sin, and deluded him to his destruction: so the World will ever have its false Prophets to blinde and harden them in sin to their ruine. Thus in the Primitive times there was a Simon Magus, Scribes, Pharisees, Saddu∣ces, Essens,* 1.531 Herodians, Nicolaitans, Elymas, Ebion, Cerinthus, the Gno∣sticks, and many others. 2 Peter 2.1. Thus when Luther began to re∣form, thirty severall Sects arose to hinder the worke. We should not therefore be despondent or discouraged, as if some strange thing had hap∣pened to us, but comforted rather in that we are made conformable to Christ, the Prophets and Apostles, Matthew 5.11. Luke 6.22.23. This was, is, and will be the condition of the Church Militant, from her youth up she must looke to be plowed and persecuted by malicious men, Psalm 129.2, 3. Besides, 'tis the condition of Truth in this World to meet with opposition, we can no sooner publish it, but it's enemies appear, Galathians, 4.16. Truth brings hatred, men cannot endure to have Vngues in Vlcer∣re, they are unsound and would not be touched, Truth is a Light which discovers the intents of mens hearts, Hebrewes 4.12. and layes open the evill of mens wayes, and this makes the wicked not simply to oppose, but to rise in open rebellion against the Truth (Iob 24.13.) which reproves their deeds,* 1.532 and exposeth them to the view of themselves and others. Hence they have alwayes been esteemed the Pests and troublers of a Land that publish Truth, as we may see throughout the Acts of the Apostles; where we finde some disputing against the Truth, Acts 6.9. others blas∣pheming, Acts 13.45. some secretly undermining it, and seeking to draw men from embracing it, (Acts 13.8.) others openly rayling against it, Acts 17.18, 19. and 24.5. Some have opposed it out of ignorance and blind de∣votion, as Paul before his conversion, 1 Timothy 1.13. and some of the Jewes, Acts 3.17. and 13.50. Others deliberately against conviction, and out of malice have resisted the Truth, as Alexander, 2 Timothy 4.15. these are given up to a reprobate sense, the Devil having blinded their eyes, 2 Corinthians 4.4. Some oppose it for their gain, and for their bellies, Rom. 16.17, 18. 1 Tim. 6.5. 2 Pet. 2.3.15, 16. Others from fleshly lusts. 2 Peter 2.18. and 3.3. Others out of pride, loving the preheminence, 3.

Iohn 9.10 1 Timothy 6.3, 4. yet should not we distaste the Truth, because of those oppositions which are made against it, for however some pro∣phanely scorn at the name of Truth, and say with Pilate, what is Truth? Iohn 18.38.

Yet wisedome is justified of her children, and they that are of the Truth, hear his voyce who came into the world to beare witnesse of the Truth. They come with love and teachable hearts to it, and so are made to know the Truth, Iohn 8.52. Let not the great host of Truths enemies make us despair, but know there are more with us, then are with them,* 1.533 2 Chronicles 32.7, 8. and the more they are that oppose the Truth, the more illustrious will our conquest be. If I must have an adversary, let it be a wicked one, and then be he never so potent, he cannot stand long, because God is against him, Iob 27.7. Truth may be opprest,* 1.534 but never conquered, [Praemi po∣test, opprimi non potest] yea oppositions advance and clear it. Veritas impugnata magis elucet, Bern.

2. Observe, That as the Devill hath his Iannes and Iambres to op∣pose the Truth, so God hath his Moses and Aaron to uphold it. As the Devill hath his Domestick Chaplains, so God hath his armed Champions; and as the Devill raiseth up oppressors, so God sends Saviours, Obadiah, 21. If he raise hornes to gore the Church; God will raise Carpenters to saw off those hornes,* 1.535 Zachary 1.19, 20, 21. The same day that Pela∣gius was born in Brittain, the same day was Saint Augustine born in Afri∣ca, that did confute him. God hath an Athanasius to oppose Arrius, Chrysostome against the Manichees, Basil against Macedomus, Prosper against the Massilians, Salvian against the Libertines, Fulgentius against Faustus, Christ against the Pharisees, Simon Peter against Simon Magus, Paul against false Apostles, Luther, Calvin, Beza, &c. against the Pope; and in these dayes of liberty, God hath something to witness against Heresie.* 1.536 Thus the Lord in his Wisedom hath so or∣dered it, that there shall be not onely Schismes, but Heresies, to exercise the Gifts and Graces of his peo∣ple, and to discover the rottenness and filthyness of graceless ones, that they who will not believe the Truth, may be given up to the efficacy of errour. This is some comfort, and may help to uphold our spirits in this day of Iacobs trouble.

3. Observe, A corrupt head, and a corrupt heart usually go together;* 1.537 no sooner are mens minds cor∣rupted, but presently it follows, they are Reprobate concerning the faith; and if once men make ship∣wrack of faith, they will soone part with a good Conscience too, 1 Tim. 1.19. Corrupt Principles breed corrupt Practises; and corrupt practises teach men to invent corrupt Principles.* 1.538 When men grow lawless and profane, then they turn Antinomians,* 1.539 and deny the Law; if Mortalists, then they deny the resurrection; if Li∣bertines, then they cry down the power of the Ma∣gistracy, and cry up one Universal Toleration. Hence when Christ had spoken of false Prophets, he presently adds, and ini∣quity shall abound, M••tthew 24. When people go a whoring from God, then follows corporall whoredom, Hos. 4.12, 13. We see this experimen∣tally

true in our days. How many before they were Sectaries, were civilly just, pious, and (in the judgement of charity) were thought to be sincere Christians; yet now are turned Anabaptists, Socinians, Libertines, Proud, Censorious, Idle, Atheisticall, Unclean. These lusts lay unmortified in their bosomes, and now they rejoyce that they have a time of Liberty to vent them, so that a corrupt life attends on corrupt Principles, both as a Pu∣nishment, and a just judgement of God upon men for resisting the truth; and in the nature of the thing, for as a foul moist head, causeth distillati∣ons of corrupt matter upon the lungs; so loose Principles dispose men to a loose conversation, the doctrine of Godlinesse reproving their Ungodli∣nesse makes them cast it off, as you may see in the Epistles of Peter and Iude; who describing false Teachers and their false Doctrines, presently adde their wicked lives, their filthinesse, covetousnesse, licentiousnesse, turning the Grace of God into wantonnesse. Be sure then to keep your heads pure from errour, if ever you would have your hearts and hands pure from sin.

4. Observe, That false Teachers are very dangerous persons, they are not such meek, innocent, harmlesse persons as some imagine. The Apostle here tells us that they are impudent, fraudulent, resisters of the truth, men of corrupt Heads, Hearts, and Hands; and what could he say more unlesse he should call them Devills? and so he doth verse 3. in the last dayes men, especially seducing men (for all these 19. sins are appliable also to the false Teachers of the last times, as appeares by the context verse 5, 6.) shall be slanderers, or in plain English Devils; and he here compares them to Iannes and Iambres two Egyptian Sorcerers, who were Limbs of the De∣vill; and verse 13. in expresse Terms he calls them Sorcerers, evill men and Seducers,* 1.540 the words in the Originall are evill men and Sorcerers. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incantatores, praestigiatores.] besides, their Heresies are called damnable, and their ways pernicious. 2 Pet. 2.1. and themselves are likened to Balaam the witch. 2 Pet. 2.15. 'Tis true at first they make a shew of extraordinary Sanctity and Self-deniall (the better to deceive the simple) and there∣upon they rayle on all the Churches of Christ amongst us, as being mixt with wicked men; yet after a little time these painted Sepulchers ap∣peare in their proper colours, and the vilenenesse of their lives and do∣ctrine is made known to all. The Anabaptists in Germany at their first arising pretended extraordinary Sanctity, but in a short time their Vil∣lanies, Murders, Polygamies, blasphemies, Heresies, Adulteries, &c. appeared to the world. These are worse then the Sword or Plague; men are afraid and fly from those, but they are naturally prone to em∣brace these.

2. Those hurt but the body, these destroy the soule.

3. God is glorified in his judgements, but he is exceedingly dishonou∣red by seducers.

4. By the sword and persecution the Church increaseth, but by subtle Hereticks the Church diminisheth. Hence Luther calls Hereticks. Pecca∣torum poenam & summam Dei indignationem. Luther in Hos. 9. The greatest Plague, and a sign of Gods indignation against a people. And the Scrip∣ture calls them devouring Wolves, who come to kill and drink the blood of souls. Iohn 10.8, 9, 10. Matth. 7.15. such as make their disciples two-fold more the children of the Devil, then themselves. Mat. 23.15. Such as subvert whole houses.* 1.541 Titus. 1.11. whose word doth eat as a Gangrene, (2 Tim. 2. which suddenly over-runs the Parts, takes the Brain, and if not quickly cured by

cutting off the part infected, kills the Patient. Heresie is of a spreading Nature (if it be not speedily and carefully supprest) it runs from one man to another, from one City to another, and from one Kingdome to ano∣ther. Error begets error, such fall from evil to worse, Verse 13. Hence false doctrine is compared to a Leaven (Mark 8.15.) which secretly and suddenly diffuseth it selfe through the whole lump till all be leaven∣ed.* 1.542 Sometimes seducers are compared to an overflowing flood, which carries down all before it, Revelations 12.15. and anon to Cheaters that beguile silly souls, with their flesh-pleasing doctrine, they catch freshly people, Ephesians 4.14. and to dogs, Philippians 3.2. beware of dogs (i.) beware of false Prophets, who are like unto dogs. Go not un∣armed, get a sword or a staffe to defend your selves against them. If there were ten thousand mad dogs in the Land, you would keep within doores, or go armed and use all means to destroy them. Now they resemble dogs in 14. particulars.

• 1. A dog is a base contemptible creature; hence the Scripture calls vile persons dogs, 1 Samuel 17.43. 1 Kings 8.13. Matthew 15.26. So such as go about to draw men from the Truth are vile men, however they may have high conceits of themselves, yet God esteems no more of them then we do of a dog: and though he may throw them some off all and bones to picke (as he doth to the blasphemous Turk, that great Dog of a great part of the World) yet his soul abhors both them and their services, Isay 66.3.
• 2. 'Tis an unclean creature, and might not be offered in sacrifice, Deut. 23.18. So these being themselves unclean, all they do is unclean, Titus 1. ult.
• 3. 'Tis a libidinous,* 1.543 impudent creature. Hence unclean persons are called dogs, Deut. 23.8. Revelations 22.15. without are dogs, who are those? Whoremasters are set in the front; this made Abner say to Ishbosheth, am I a dogs-head? (i.) shamelesly libidinous, that I should commit whore∣dom with my Fathers Concubines? 2 Samuel 3.8. yet such unclean, igno∣rant and impudennt Cynicks we have, who though they want Arguments, yet want not impudence, but have brows of brass, and whores fore-heads to vend their wares.
• 4. 'Tis an angry, snarling creature, so long as you let him alone, perad∣venture he may be quiet, but touch him, stirre him, awaken him, he barks, he bites and rageth so furiously, that (as Plutarch observes) in some Countries they run blind with very fierceness. So erroneous persons so long as you let them alone in their errors, they may be quiet; but let Ma∣gistrates or Ministers once oppose or restrain them, and they bark against them presently, and are ready to fly in the face of a Reprover and teare him in pieces, Matthew 7.6.
• 5. They make foul havock of the flock, when once let loose. So long as God chains up the Churches enemies they seem meeke and milde, but if once God let them loose, no mad dog makes such havocke of the flocke, as these doe of the Church of God. Witnesse Bohemia, Germany, France, Ireland, Savoy; and Hereticks, especially Papists, have the same nature still, 'tis Gods mercy to chain and muzzel them, else they would be as outragious now as ever. This made David call his malicious, cruel enemies, dogs, Psalm 22.16.20.
• 6. 'Tis an industrious Creature, it will run over much ground in a short space to get a prey. So seducers are mighty industrious, they com∣pass Sea and Land to make a Proselite, Matthew 23.15. they are Ubi∣quitaries, now in the North, anon in the South; now in the East, and

• anon in the West. They move every stone, and leave no means unassayed to destroy souls. As the Devil is a Peripatetick, Iob 1.7. 1 Peter 5.8. So are his Agents, the Jesuits, Anabaptists, Quakers, &c.
• 7. 'Tis a fawning Creature: so seducers, that they may the better de∣ceive the simple, come in a fawning, flattering way, pretending much Hu∣mility and Love, Rom. 16.18. When barking and biting will do no good, then they try what fawning will do. But of all dogs, beware of the flat∣tering dog: the barking, biting dog is not so dangerous, men will take heed of such, but 'tis the crouching Cur that under pretence of extraor∣dinary love, undoes men.
• 8. It returns and licks up it's Vomit, Proverbs 26.11. 2 Peter 2.22. How many in our dayes have we seen that after their publicke Recantations (or rather dissimulations) have returned with the dog to his Vomit, and have been as vile as ever.
• ...

  9. It's a greedy Creature, hence the Proverb, As greedy as a dog. So false Prophets are exceeding covetous and cruel, Isay. 56.10.11. they are all for gain, Phil. 3.18, 19. Titus 1.11.

  Caution. Yet let none under this pretence accuse the faithfull Mi∣nisters of Christ of covetousness and cruelty for demanding their Tythes, & those dues which by the Law of God and man are due to them. Let us but once demand our dues, yea, less then our dues, yet how many cry out against us as greedy dogs and hirelings, that preach only for mony, when the salvation of souls is our Ultimate end, the receiving of mony is onely in subordination to that, to the end we may be fitted for your ser∣vice. Now 'tis one thing to preach for money, and another thing to re∣ceive money for preaching. The Souldier and Artificer receive pay for their pains,* 1.544 yet (I hope) they do not make that their principal end and ayme. Never were the Ministers of England so rayled upon for cove∣tousnesse, pride, idleness; and yet there were never more laborious, mer∣ciful, pious, publick spirited Ministers in England (I think I may speake it without flattery) since 'twas a Nation: These must answer for their hard speeches, Iude 15.

  Object. There are some covetous idle proud Ministers.

  Answer, We grant it, and ever will be so do what men can, but will you condemne all for some?* 1.545 shall we say all the Apostles were Traitours and Covetous because Iudas was so? or that all Souldiers are drunke, be∣cause some are so? every Childe can see the folly of such Logick.

• 10. Dogs oft times run mad, and then they fly upon their own Masters. So when men have the vertigo and run madding after errors, they fly up∣on Christ, Magistrates, Ministers, every thing.
• 11. Dogs are apt to quarrel and fight for bones. 'Tis animal pugnacis∣simum, a snarling creature, so the dogs of the world are apt to quarrel for the bones of the world; let a little trespass be done them, they will to law presently. They are Reshagnaim, the troublers of the Families and Towns they dwell in.
• 12. Many dogs live idle, sleepy lives; other creatures labour, as the Horse, the Oxe, the Bee. So many seducers cast off their callings, and give themselves to an idle wandring up and down like vagabonds.
• 13. Dogs feed on off-all, garbage, carion, and such things as would poy∣son a man.* 1.546 So Hereticks rest upon their own merits, righteousness and works for salvation; all which the Apostle calls filth, dung, dogsmeat in com∣parison of Christ and his righteousness, Phil. 3.8.
• ...

• 14. Dogs are fierce against strangers, and such as are not of their fa∣mily. So Impostors bark at those who do not separate themselves from the true Church of Christ, are not Rebaptized, nor of their way and judgement. Iude. 10, Thus we see what dangerous Dog-dayes we live in, and how carefull every one should be to stand upon his watch.

2. As Hereticks are called Dogs for filthinesse, and other evill quali∣ties which have have been named, so they are called Foxes for subtilty and hurtfulnesse. Cant. 2.15. Take us the Foxes, the little Fones that spoyle the Vines. The land was never so full of Foxes (i. e.) of subtle seducing Hereticks, as 'tis at this day. We should all (in our places) arise to the hunting of them. We read of some Hunters in Scripture, as Nimrod, Esau, &c. but never a good one. But the hunting of this Metaphoricall Fox is a pious Hunting, and none but good and prudent men, can rightly pursue this game.

1. Magistrates must not bear the sword in vain, they must be a terrour to evill doers, and so are those. Phil. 3.2.

2. Ministers must arise against them, we are the Lords Huntsmen, and by our industry and spirituall wisdome, we must labour to uncase the Fox, and get him out of his holds and distinctions, what in us lyes, we must labour to deliver the Church from her subtle and secret enemies, not sparing the little Foxes, but killing the very cubs, which seek by their wiles to destroy the Vine when 'tis tender, labouring to pervert young beginners by errours, wine, women, and other licentious courses.

Object. But they are little Foxes, and not so dangerous as old ones.

Answ. Yet kill the little Foxes (saith the Text) kill the old ones, yea and suppress the cubs too, because of that destructive nature that is in them, though for the present they do but little hurt. Babylon must not onely be destroyed, but her brats also. Psal. 137. ult. Arrius was at first but a spark, yet by connivence we see what a great flame he came to. Now subtle seducers resemble Frxes in 10. particulars.

• 1. The Fox is a very subtle creature, so the Churches enemies are subtle Foxes. Exod. 1.10. 2 Sam. 15.4. Nehem. 6.2. to 10. if Tobiah and Sanballat cannot hinder the work by threatning and force,* 1.547 then they put on the Fox skin, and try what promises will do. They are Wolves, but in Sheeps cloathing, the better to deceive. Matth. 7.15. Dragons, but with Lambs horns. Revel▪ 13.11. Vipers, which hide their teeth in their gummes. Matth. 3.8. They are like their father the Devill who is an old Fox,* 1.548 having his Methods and Depths, as he hath mille nocendi artes, a thousand devices to do mischief withall, so are these as full of all subtlety, as the Devill can make them. Acts 13.10.
• 2. 'Tis a wild creature, and so are these wild, un∣teachable, untractable men. Nomine tenus Christiani, re bellua.
• 3. Its a ravenous creature, night and day he's ra∣vening for his prey,* 1.549 he goes from fold to fold, making foul spoyle where¦ever he comes. So these are active to do mischief, they run from Parish to Parish, making foul havock amongst the flock of Christ, doing evill with both hands earnestly. Micah 7.3.
• 4. The Foxes skin and out-side is better then his flesh. So these Hy∣pocrites have a form and out-side and that's all, within they are full of guile and rapine.
• ...

• 5. Foxes love to live in Deserts and Wildernesses, where none may di∣sturb them. Lam. 5.18. So these delight in ignorant places, where there is no light to discover them, nor preachers to disturb them, 'tis the dark places of the earth, that are habitations for such. Psal. 74.20.
• 6. The Fox is all for it selfe, it flayes, but never feeds the flock. So these feed themselves, but destroy the flock. Ezek. 13.4, 5.
• 7. 'Tis a stinking creature [ore & ano foetet] so these have rotten stinking hearts, words and works, and when they are dead, their memo∣riall stinks and rots. Prov. 10.7.
• 8. It never goeth in a strait path, but turns and winds in and out. So these go not in the strait path of Gods commands, but in the crooked paths of sin and errour. Psal. 125.5. Prov. 2.15. Philip. 2.15. like Thieves they keep not the ordinary road, but now they are in the way, and anon they crosse it.
• 9. When caught in a snare they look pitifully, they seem to he gentle whilst in a chain, but let them loose and they are Foxes still, and none play such Rekes, as the tame Fox that hath broke loose, and is turned wild again. So these when in prison, or in distresse, they'l submit, re∣cant, do any thing; but no sooner are they at liberty, but they play the Fox again worse then ever.
• 10. It's an hard thing to catch a Fox, especially an old one. Birds are caught with chaffe, wild beastes in grinnes, (at annosa vulpes haud capitur laqueo.) but an old subtle Fox is not so easily caught; if you pursue him, he hath many holes and dens to hide himselfe in. Matth. 8.19. if you lay for him at one hole, he hath another to creep out at. So these when convinced of their error, yet will not be convinced, but have their holds and distinctions, and evasions to creep out at. Now lay all these together, Seducers are Sorcerers, Thieves, Wolves, Cheaters, Dogs, Foxes; and the point is clear, That seducing Hereticks are very dangerous, and may help to take off that plea which many Sectaries make for them∣selves. viz. That those of their way are Holy, temperate, Religious men.

Answ. So have many Hereticks been seemingly, but pull off the sheep-skin, and you shall find a Wolfe under it. Thus Arrius, Pelagius, Laelius, and Faustus Socinus, with Arminius, were Satans mes∣sengers transformed into the Ministers of Christ.* 1.550 The Devill never deceives more dangerously, then when he appeares like an Angell of light. 2 Cor. 11.14. nor is he ever more a Devill then when he seems a Saint, even those that came to apprehend our Savi∣our, pretended holinesse, and feined themselves to be just men. Luke 20.20. The Donatists seemed pure in their own eyes, yet held desperate Doctrines. The Anabaptists in Germany pretended they were Saints, yet at last proved to be fire-brands. The glosse of Profession without sincerity will soon fade, as we see in the Scribes and Pharises, and in the Monks, Nuns, Hermites, and many Se∣ctaries of our time. 'Tis a sign men are unsound when they Trumpet out their own abilities, Sanctity, Sufferings, Strictnesse, that they may get the more followers. Rom. 16.18. the Apostle there gives us two marks of false Prophets.

• 1. They give out that they are the servants of Christ, but saith the Apostle,* 1.551 they serve not Christ, but seek themselves.
• 2. They have fine words and fair speeches, to deceive the simple; out of their mouth comes nothing but Gentlenesse, Meeknesse, Love, Liberty,

• Free-Grace, that one would think that God and goodnesse were even confined to their lips. This Sanctus Satanas, this white Devill hath deluded many.* 1.552 Many follow such as Asoloms followers did him, in the simplicity of their hearts. But if you will walk wisely and safely, you must live by Rule, not by Example. To the Law and to the Testimony. Isay 8.20. The Bereans judged of Pauls doctrine by comparing it with the Scripture, and not by Pauls life. Acts 17.11. Let mens lives be never so seemingly pious and Angelicall, if they bring not purity of doctrine with it, count them accursed. Gal. 1.8, 9. yet how many are carried away with the bare names of men, chusing rather to erre with them, then to speak truth with others.* 1.553 Whereas we should not pinne our Faith on another mans sleeve, because we know not whither he may carry it. The best men are yet but men still, and have too often their failings, and observable imperfections. They know but in part, they believe but in part, and they are sanctified but in part, and therefore the best may erre and be deceived. 1 Cor. 13.9. Peter an eminent zealous Apostle yet was not in all things imitable, nor did he walk up to the truth of the Gospel, but by his example (which seemed a Law to others) he compelled the Gen∣tiles to be circumcised Gal. 2.11.13, 14. and Christ called him Satan. Matth. 16.23. Origen, Tertullian, Austin, Apollinaris, all learned men, yet had their naevos and failings: Let us therefore take heed how we have mens Persons,* 1.554 Parts, or Per∣formances, in too great admiration. Love them we may, but not Idolize them, prize them for their gifts and graces, but prize the truth above them all, though they be never so great or good. 'Tis great folly to promise our selves more from the creature, then ever we shall find in them.

5. Observe, That false Prophets may be known, Hence the Lord gives us here so many Characters and Notes of them. And since the land swarms with such, I shall give you twenty marks, by which you may know them, and the better shun them.

1. The first Note of false Prophets is this, They are such as run before they are sent,* 1.555 they intrude themselves into the work, and come without sending for. Ier. 14, 15. and 23.21. this makes their preach∣ing fruitlesse. verse 32. I sent them not, therefore they shall not profit this people at all; let people follow them never so much, they shall never profit by them. These creep into the Church by the Devills window, they come not in by Gods door. Iohn 10.1. Iude 4. Good men are modest,* 1.556 they are sensible of the weight of the work, and therefore must be thrust forth. Matth. 9. ult. So Moses, Ieremy, Isay, &c. false Prophets are self-called. Rev. 2.20. when men are Idle, and grow weary of their callings, then they turn Speakers, and as the Monks of old got their livings by singing, so do these by Prating.

2. They come in sheeps-cloathing,* 1.557 they pretend extraordinary Humility, Innocency, Simplicity, Matthew 7.15. their words are smoother then oyle, they breathe

out nothing but Free-Grace, Gospel, Heaven and Happinesse; like their father the Devill, they hide their hornes and cloven feeth with the sheep-skin.* 1.558 The sheep trem∣bles at the sight of a Wolfe, but if the Wolfe get a sheep-skin on his back, 'tis the sooner deceived. Therefore 'tis made a Note of false Teachers, that with fair words they deceive the simple, Rom. 16.18. 2 Pet. 2.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.559 they plaster over foul matters with fair words, like the Harlot. Prov. 7.21. The worst complexions are deepliest painted,* 1.560 the grossest Heresies have the fairest pretences, that grand Impostor the Devill,* 1.561 when he intends most mischief, appears like an Angell of light. These study to please men, and therefore they are no servants of Christ. Gal. 1.10. all their fine speeches are but like Poyson given in honey, which destroyes more swiftly. They set a glosse upon their false Tenets as Tradesmen do upon their bad stuffes to make them sell the better. They can cite Scripture to draw you from Scripture, and tempt you to be irreligious, by religious Arguments misapplyed. This is the Devillls great Master-piece which he hath now upon the wheele, he carries his deadliest poyson in a golden cup. Revela∣tions 17.4.

3. They wrest and abuse the Scriptures for their own Ends. They do violence to the Law. Zeph. 3.4 they wrest and wring it, they adde, they detract,* 1.562 they change the sense, they set it on the tenters to fit it to their fansies, they turn it this way and that way as may best serve their pur∣poses; they set it on the Rack, and so make it speak what it never thought. They compell the Scriptures to go two miles, which of them∣se••ves would go but one. They deal with them as Chymists do with na∣turall bodies, which they torture to get that out of them, which God and nature never put into them. 2 Pet. 3.16. This is the ground of all that Popery, Arrianisme, Socinianisme, and Anabap∣tisme, that is so rife amongst us.* 1.563 Now as 'tis a Note of a true Prophet, soundly and savingly to expound the Scripture, and give the sense thereof from Scripture. Neh. 8.8. Matth. 4.7. So its an an infal∣ble note of a false Prophet to torture them.* 1.564

4. They cry up carnal liberty and licentiousness. 2 Pet. 2.19. Jude 4. Naturally we cannot endure sound doctrine, because it cuts and curbs our corruptions, therefore these false Teachers mix the wine of the word, with the water of their own in∣ventions, the better to allay it, and abate its strength and efficacy. Isay 1.22, Rat-catchers use to mingle poyson and bread together, that they may catch the sooner. Such Libertines are sent to prove thee, not to guide thee. Deut. 13.3. This liberty or rather licentiousnesse of conscience is the great Diana of these times, but the way is too broad to be good. Matth. 7.13.

5. They seek their own Glory, and not Gods. They cry up Nature, and decry Grace, they cry up a Light within them (which is no better then darknesse) and cry down Gods word without them. Simon Magus sets up himself instead of God. Act. 8.9, 10. they drive at Self in all their actings. Rom. 16.18. 2 Pet. 2.3, 14. Impostours are alwayes great Self-seekers. These are contrary to Gods faithfull Ministers, who alwayes debase na∣ture

and exalt grace, they are content to decrease, so Gods honour may increase. Iohn 7, 18. and 3.30.

6. They cry down the faithfull Ministers of Christ who spoyle their Markets,* 1.565 and hinder the spread∣ing of their errours. These stirre up the Magistrate against them, as the false Prophets stirred up the Princes against Ieremy, and Amos 7.10. the false Apostles cry down Paul that they may set up them∣selves. 2 Cor. 10.10. The Wolves (in the Fable) would make a League with the sheep, provided they would put away their dogs. They that would seduce children, first make them out of love with their Guardi∣ans; when the Devill would seduce Eve, he goes about to perswade her that God was too strict and austere, in keeping them from the tree of knowledge of good and evill.

7. They have new-coyned words, and high-flowen Terms, as bright clouds, dark clouds, beamings of glorious lights, they speak great swelling words of Vanity. 2 Pet. 2.18. oft Allegorizing and utter∣ing much learned Non-sense. They use ambiguous termes and dark phrases,* 1.566 that they may bring disciples to their lodgings, and cover their plots the better, Errour shunnes the light. Misty and cloudy expressions serve only to shadow an igno∣rant mind or an ill meaning. I find Calvin spend∣ing a whole Chapter in complaining of the Gyp∣sian canting and mysticall language of the Secta∣ries of his time, by which we may see that the same spirit breaths in our Sectaries, as did in those Li∣bertines an hundred yeares agoe. I find it so pertinent to this pur∣pose, that I have translated it for the benefit of all.

CALVIN Against the Libertines, CHAP. 7. Of the Peculiar Manner and Form of Speech used by the Quintinists (i. e) a Pack of Libertines then living.

FIrst of all as Juglers and other Vagabonds, such are those who com∣ing out of Bohemiah, wander almost all the world over, and others of that sort use a peculiar kind of speech understood of none but of their own faction and fraternity; so that before a mans face they can deceive and betray, and none perceive them; so the Quintinists use a strange and un-won∣ted form of words, whereby they chatter with no more perspicuity then is in the singing of Birds, I deny not but they use common words, but when they do so, they so disguise the meaning of them, that none can understand the matter whereof they treat, or what they would deny or affirm; and this they do maliciously, that they may closely, as it were by ambush∣ment circumvent silly people, for they reveal to none the mysteries of their abominations, which are covertly couched under those Terms, except to those whom already they have bound by oath unto them: for to those

that are Novices they discover no such things, but suffer them to gape or mutter, as stupified with admiration of their words, and so they lye hid under those winding forms,* 1.567 as thieves hide themselves in their dens. These are those swelling words which Peter and Iude compare to Bubbles and froth, which end in nothing. But whilest they study by their lofty stile to lead others into errours, they so mislead themselves, that they understand not their owne bablings. I remember when once Quin∣tin saw me in a great Assembly, sharply reproving his chattering; he desirous to shunne the stroke, said, I reproved his speech, because I did not understand it. To which I answered, that I understood some∣what in it more then he did, for he did not at all perceive those things which he uttered, but I perceived that he meant to bewitch the minds of men with his absurd and pernicious dotages, which will appear to be so, in that he doth so plunge them in, and involve them with such foolish speculations, that neither heaven nor earth can appeare unto them. By this Note they are discerned from others, when they speak, they make a noyse like a Chough, so that nothing they utter can be understood. The tongue was created by God, that we might expresse our Thoughts and communicate them to each other, but they pervert the order instituted by him, and with a confused sound beat the ayre, or by long circumstances they minister matter of such va∣rying and altering to the auditours, that at last they are left whol∣ly in suspence, when the mysteries of God are to be handled, we ought to make the Scripture our Rule; let us then follow the Rule which God hath delivered to us, and not wander out of the compasse of it: for God knowing that if he should use onely such words as become his Majesty, our apprehensions could not reach them; useth therefore such expressions as suit best with our shallow capacities. And as a nurse speaks broken and imperfect words to her Infant, so doth God to his people, that he may be understood. Whosoever therefore in∣verts this order aimes at nothing but to bury the Truth of God, which cannot be perceived any other way, then by that which he hath revealed unto us. See then how we must labour in the explication of their cir∣cumlocutions, so as by force to draw their meaning into light; that so their abominations which they study to cover, may be made manifest to all men. And all Christians ought to be admonished, that when they hear their gagling in this manner, they break off their speech and say, Either speak as the Lord hath taught us, and according to Scripture phrase, or get you gone, and make your speech to stones and trees. So farre pious and judicious Calvin.

8. They preach one thing in publike, and another thing in private. In publike I have heard some call for Duties,* 1.568 Ordi∣nances, &c. and acknowledge the Deity of Christ: but talk with the same men in private, and they are other men. They are like Fortune (Constans in le∣vitate sua) constant in unconstancy: They are more mutable then the Moon, and change themselves in∣to several shapes like Proteus. As the Jesuite is omnis homo; so these can say and unsay, they can play fast and loose with ease.

9. 'Tis their property to conceal many of their Opinions (especially at first) till they have fitted their Disciples to receive them. They deal with their Proselites as Absalon did with his followers; he at first covers his Treason, with a shew of courteous behaviour, zeal for justice, and the

pretence of performing a Vow; (2 Samuel 15.2.8.) he never shews himself in open Rebellion till he was sure of the peoples hearts. Error in it self is ugly, and if it should appear (especially at first) in its proper colours, men would detest both it, and those that bring it.

10. They boast much of the Spirit, when upon triall,* 1.569 'tis a mere Satanicall, deluding spirit that leads them. For such sensual Separatists as these, have not the Spirit of God, saith Saint Iude 19. They think they know more by the Spirit, then their betters can know by twenty yeers study, who yet are led by a better spirit then they. [V. Tactica S. l. 2. c. 2. S. 8.]

11. They boast much of New-light, and love to vent such things as savour of Novelty. They know that itching eares cannot away with common Truths, they must have novum aut nihil. By this the old Pro∣phet brought the young Prophet into the Lions mouth, by telling him that an Angell spake to him, and had brought him some New-light. 1 Kings 13.18.24. and 'tis an old Policy of the Devill, to cry up sin and errour under the Notion of New-light. Thus he beguiled Eve. Gen. 3.5. this is rather strange Light, then New. 'Tis Light in Name, but Dark∣nesse indeed. Let us examine them, and we shall find that these New-lights are nothing but Old-Errours, and so are Neither Lights, nor New.

1. They are not Light because they are contrary to the Light of Gods word, from whence all true Light springs. Isay 8.20. neither are they New, but rather renewed, for most of them were broached in or before Austins time,* 1.570 which is above 12. hundred yeares agoe. The Ghosts of those old Hereticks are now come out of their graves to scarre men, and mislead them.

12. They pretend to Miracles and extraordinary Revelations.* 1.571 When they cannot make good their Tenets by Scripture, then, as the Papists fly to unwritten Traditions, so these fly to Miracles and Revelations. This is no more then what Christ long since foretold, that in the last days false Christs and false Prophets should arise, showing signs and won∣ders and should deceive many, Matthew 24.23. So doth Antichrist with his lying wonders 2 Thes. 2.9. They cry up an extraordinary light within them, and cry down the Scriptures and Preaching as low things, because they discover their works of darkness. Thieves put out the light, because darknesse best becomes their deeds of darknesse.

13. They seem modest at first, they desire you onely to hear them speak, then to separate, and after to be rebaptized, and then farewell all. They drop a little at once into their followers, and never administer their Physicke till they have first given good Preparatives to make it work, and then stronger potions, as they finde the pulse of the Patient. They do not alwayes deny in plain terms fundamental Truths, but of∣ten when they pretend to own the Scripture expressions, they deny the Truth. They desire you at first; but to taste of the Devils broth, Isay 63.4. not doubting but at last to make you eat of his beef. He that saith yea to the Devil in a little, shall not say nay when he pleaseth. Sinne is gradual as well as Grace. As no man attains to a height of Vertue sud∣denly, so neither of Vice. A spark neglected may burn down a Town: Arrius at first a spark, yet being tolerated, at last set the world on fire. As diseases so error must be stopt betimes.

14. They are mere Scepticks in Religion. They question all things, but beleeve nothing. They question the Law, question the Gospel, Sab∣bath, Sacraments, Magistracy, Ministery, &c. They are all for disputing,* 1.572 nothing for practising. That time which they should spend in the examination of their Consciences, is laid out in the examination of opi∣nions. They challenge men to dispute, that they may make men doubt of the truth, as the Devil did Eve, by questioning Gods threatnings, Gen. 3.1. they are sick and dote on questions, 1 Timothy. 6.4. God will have his command obeyed, not questioned. How oft doth he command us to be rooted, stedfast, grounded, royall Christians; not tossed to and fro, with every wind of Doctrine Ephes. 4.14.

15. You may guesse at false Teachers by their followers. Who are they that follow them? 1. They are Idle persons that have no callings, or else follow none. 2. Or Ungrounded, Ignorant, Unstable persons, though men in yeares, yet children in Understanding; such uncha∣techised persons are a fit prey for the Devills Instruments. 3. Or else they are Rotten, Proud, Censorious Hypocrites; such as were never found in the faith, but were justly suspected for their loose walking.

16. When at last their folly is discovered to all, then they face about and begin to deny what they hold; or else they mince the matter, they alter it, and new mould it, and say they were not rightly understood, &c.

17. The Devils Instruments usually are subtle Ser∣pents,* 1.573 Genesis 3.1. 2 Corinthians 11.3. 2 Peter 21. he gets the choycest wits the better to carry on his de∣signs. An unsanctified wit is a fit agent for the De∣vil. Nor is there a likelyer Anvile in all the shop of Hell whereon to forge mischief, then one that is lewd and learned. He must have such as can play the hucksters and juglers, passing that for gold which is but brasse, 2 Corinthians 2.17. Such as walke plainly and honestly are not for the Devils turn, God hath planted his fear in their hearts, so that they dare not sin against him. But 'tis the crafty com∣panion that is full of all subtleties, sleights, wiles and deceitful workings, that can cog a Die, and make it answer what cast he pleaseth: this, this is the man for the Devils turn Ephes. 4.14. the Apostle in three words ex∣presseth the subtlety of seducers.

• 1. They have a slight 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in cogging the Die, like cunning gamesters they can so pack the Cards, and pervert the scriptures that they can make it speak what they please themselves.
• 2. Cunning craftinesses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they turn every stone and watch all advantages.
• 3. Lying in wait to decceive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have a method in deceiving, they have all the Arts, of cozenage, so that if 'twere possi∣ble, they would deceive the very Elect.

18. They separate themselves from the true Churches of Christ. The Pharises were rigid separatists and quarrelled with Christ because he would not separate, but was a friend to publicans and sinners, Luke 15.27, 28. They pretend they abhor a mixt company, and yet they revile and fly from reall Saints. They are all for gathering Churches out of Churches,

which is the very way to destroy Churches. How do we destroy houses, but by pulling one stone, and one piece from another? This schisme grows into an heresie, as a Serpen•• growes to be a Dragon. This tolerated, will ruine Families, tearing them all to pieces, whilest the husband goes to one Church, the wife to another, the son to a third, the daughter to a fourth, and the servant to an Alehouse instead of a Church. This opens a gap to abundance of profanenesse, when there shall be no cohabitation, but the Church members shall be scattered up and down, some 20. some 30. some 60. some 100. miles off, who shall have the inspection, teaching and guid∣ance of these?* 1.574 Master Burroughs his Argument for gathering of Churches (in my judgement) is very dilute and weak; 'tis this, Because our Di∣vines hold it lawfull to gather Churches out of the Church of Rome: therefore 'tis lawful to gather Churches out of the Church of England, q. d. because 'tis lawfull to separate from a whore, Ergo, we ought to sepa∣rate from an honest woman also. What more ungodly sacriledge, or man∣stealing can there be, then to purloin from godly Ministers the first-born of their fervent Prayers, and faithful Preaching, the leaven of their flocks, the encouragement of their souls, the Crown of their labours, and their E∣pistle to Heaven? If men will needs gather Churches out of the world (as they phrase it) let them first plow the world, and sow it, and reap it with their own hands, and then the Lord give them a liberall harvest. He is a very hard man that will reap where he hath not sowen, and gather where he hath not strewed, Mat. 24.25. We have no President in the whole Book of God, to gather up one Church out of the cream and quintessence of many Churches, As * 1.575 a Reverend Divine of ours hath well observed.

19. They dawb with untempered mortar, they preach placentia, and flatter men in their sins Ezekiel 13.10.15. and 22.28. they preach the fan∣cies of their own brain, there is no truth, and so no strength in what they say; 'tis all but arena sine calce, & lutum sine firmitate, the least showre brings it down. These are those Wells without water, and empty clouds, which promise much, but perform nothing, 2 Peter 2.17. Iude 12. but faithfull Pastours are spiritual Clouds which water and refresh the Vine∣yard of the Lord with wholesome, heavenly showers of saving Doctrine. Isay 5.6. and 60.8.20. They are great pretenders to an Extraordinary call. Aske them how they dare presume to meddle with the holy things of God (considering Gods dreadful judgements on Corah and his compa∣ny, on Vzzah and Vzziah for the like presumption) their answer is, they are called; we aske by whom? they answer, by God. If so, then 'tis either in an Ordinary, or an Extraordinary way. They tell us they are called Extraordinary; we reply, then 'twill appear by their Extraordi∣nary gifts: the Apostles were called Extraordinarily, and they shewed it by their extraordinary gifts; they could heal the sick, cast out De∣vils, speak Languges without study; and let these pretenders shew the like abilities, and we shall believe them. But alas, upon Examination, we find they have not so much as Ordinary abilities.* 1.576 They are inferi∣riour free gifts to many women and children. They are not able to write a line of true English, I have several of their Letters by me wherein there are more Literal and Material Errata's then lines: They had more need to be taught themselves, then to be teachers of others. Thus ex pede Her∣culem, by these twenty marks you may know the Impostors of our time, and knowing them you must avoid them. These are those that poysen

not bodies, but soules; as the harlot, so these hunt for the precious soul. Prov. 6.26. they hatch the Cockatrice egges, he that eates of their egges, dyes; and that which is crusht, breakes forth into a Viper. Isay 59.5. These are those that make rents and divisions in the Church, whose Peace should be very deare unto us; for though Unity be not the very being, yet it tends much to the well-being of a Church. These hinder the pro∣gresse of the Gospel, when people should be praying, weeping, and humbling themselves together; these set them to disputing, wrangling, and malicing one another. 'Tis Unity that spreads the Gospel, and makes mountains to become a plain, even the seven hills amongst the rest. Were there that sweet Synceretismus, or rather Synchristianismus, that harmony of hearts and wayes, as ought to be amongst the people of God, how terrible would the Church be to her enemies? 'Tis these that breed tumults in the Church, commotions in the Common-wealth, that imbitter mens spirits one against another, waste mens estates, bring men to a morsell of bread, and at last bring themselves to some untimely end. Oh consider the sad Ends of many Hereticks, and let their falls make you to feare. Arrius voyded his bowells, Iulian died blaspheming, Simon Magus an Arch-Heretick, who by his sorcery and feined miracles, deluded many people, who took him for a God, Acts 8.10. attempting on a time to fly in the ayer in the sight of many people, his divelish art failing him,* 1.577 he fell to the ground, and brake his leg, which was his death. Servetus was burnt for his blasphemies at Geneva. Gibraldus the Heretick was swept away by the Plague. Blandrate, Physician to the King of P••land, a great Patron to Socinus and his followers, was strangled in his bed by his Brothers son. Alciat a Socinian died despairing. Pale••lo∣gus an Arrian was burnt. Francis David a proud Socinian died mad, and was distracted with the sight of the Devill: Lismanninus an Arrian drow∣ned himself in a well. Olympius that denied the Trinity was burnt to death with three Lightnings. Be••old that Anabaptist King with his com∣panions, was tortured and put to death. Humber was burnt, Muntzer and Pheifer beheaded.* 1.578 So let all thine enemies perish O Lord. Consider Gods hand on Nayler a Quaker, and Sundercomb a Leveller, and Mistris Hutchinson in New-England, who was banisht for her Heresies, and de∣stroyed both she and her family by the Indians. Parnel a Quaker famisht himself in Colchester Jayle, trying to fast 40. dayes as Christ did. Poole a Quaker in Dorcester drowned himselfe.

Quest. If any desire to know the Reasons why God suffers Seducers to abound, he may find good store in Doctor Boltons Arraignment of error. Pag. 5. to 55. in Mr. Brimslyes Spi. Vertigo. p. 37. &c. and Mr. Sherlock against the Quakers. In fine cap. 6. p. 205. &c.

Vse 1. Since false Prophets are such Pestilent per∣sons, the Magistrate must not Tolerate them.* 1.579 Who will Tolerate such as have Plague-sores running on them, to go up and down infecting others: or that have poyson to go up and down selling it instead of food? Seducing Hereticks are worse, those kill but the body, these with their damnable Heresies de∣stroy the soul. 2 Pet, 2.1. and if such as steal away but their bodies must die. Exod. 21.16. what shall be done to those that ruine the better part? These are called Foxes, Vipers, Wolves, Thieves, troublers of the Church, and there∣fore

to be cut off,* 1.580 not tolerated, Galathians 5.12. Christ blames the Church of Thyatire, for give∣ing a toleration to Iesabel, Revelations 2.20. and commends the Church of Ephesus, for not bear∣ing with such as are evil, Revelat••ons 2.2. and Iosiah is commended for compelling men to the worship of God, 2 Chronicles 34.33. The Magistrate, is the Mi∣nister of God, and must be a terror to them that doe evil, Romans 13. especially, if they be compounded, blasphemous, seducing Hereticks, they must be put to death, Leviticus 24.14. Exodus 22.20. Deuteronomy 13.6.8,* 1.581 9. and 17.2.5. 2 Chronicles 5.16. Ezra 7.26. Iosiah slayes the false Prophets, 1 Kings 23.20. El••jah commands the Priests of Baal to be slain, 1 Kings 18.40.

Object. Lest any should think to evade these Proofs as Legall; the pro∣phet Zachary [13.3.] prophesing of Gospel times, tells us that, if any shall be so bold as to teach lies, that his father and mother shall cause him to be put to death, alluding to that Deuteronomy 13. The equity of which Law still remains under the Gospel. Better and with lesse danger is a Thief, an Adulterer, a murderer, a Witch and Sorcerer tolerated, then such an Heretick and Seducer,* 1.582 (As our large Annotations have it.) 'Tis observed by a learned Divine, That as in things of practice, so of perswa∣sion that are impious, either in themselves, or in their naturall unconstrained consequences, the Plea of conscience is an Aggravation of the crime: if mens consciences are ••eared and themselves given up to a reprobate mind to do those things which are not convenient, there is no doubt but they ought to suffer such things as to such practices are assigned and appointed. Thus he. And if any shall object that these are tolerated but in corners: The answer is easie, if it be truth they teach, why should it not have Churches? if errour, why should it have Chambers?

See more against Toler. Mr. Ant. Burges, on Iohn 7.21. Serm. 115. Mr. Gee on Prayer, cap. 4. Sect. 7. p. 358. Mr. Iohn Clerk Ser. on Leaven, p. 24.36. See 9. wayes by which the Magistrate may stop the flood of Heresies. Mr. Obad. Sedgwicks Serm. on Revelation 12.15. p. 37. Preacht 1646. Iames 27. Mr. Edwards against Toleration, Calvin contra Serv. inter Opuscul. p. 694. Beza de Haert. puniend. & Epistol. contra Deditium. Prins Treatise in defence of the Magistrates coercive power. Mr. Rudder∣fords Treatise against Liberty of Conscience. Doctor Taylor on Titus 3.1.10. p. 347, 715.

2. Ministers must come forth to the helpe of the Lord against these daring Goliahs. Even a Dogge will barke, when hee seeth his Master wronged: And a Craesus sonne that hath been dumbe all his life, yet will speak when they offer violence to his father. We are the Lords Watchmen, and when we see the Wolf or the Theif approching, we must give warning: seducers are subtle, and people can not easily discover their plots, we must do it for them. One great cause of so many abounding errors amongst us, springs from Ministers. 'Twas whilest the watchmen slept, that the enemy sowed his Tares, Matthew 13.25.

1. Some are ignorant dumb dogs and cannot bark.

2. Others are scandalous and dare not,* 1.583 for fear of being questioned themselves.

3. Others see which way the times go, and like dead fish they go down the stream, they dare not dis∣please,

they love to sleep in a whole skin, and say as the great ones say. But let us be the Lords witnesses against a perverse people, this is one end why we came into the world; viz. that we might bear witness to the truth, Iohn 13.37. We are Gods salt, and therefore must by our Prayer, Preaching and Practice, help to season men and keep them from rotting in sin and error. One part of our work is to convince gain-sayers, Titus 1.9. This others of abilities may do, ex charitate, but we ex officio. We are the keepers of the Vineyard, and must take care that the Foxes spoil not the tender Grapes. We are Fathers, and must see that the children have not a stone given them insteed of bread, nor a Serpent instead of a fish. Let the zeal of others quicken us. How zealous was Elijah and Paul against the false Prophets of their times? How zealous was Atha∣nasius against the Arrians; Austin against the Pelagians and the Donatists, Luther, Calvin, Beza, &c. against Papists and Sectaries? of all men it be∣comes not us to be silent and meal-mouthed, when our Lord's disho∣noured.

3. Let every one stand upon his guard, Christ warned his own Disci∣ples to beware of such Matthew 7.15. the best know but in part, and Satan is so subtle, that we may soon be deceived. How quickly did the Gala∣thians fall from the faith to justification by works? in so much that the Apostle wonders they were so soon fallen to another Gospel,* 1.584 Galathians 1.6. 'Twas Luthers complaint, that an ignorant rayling sot could in a moment overthrow, what we have been building many years. Such is the cursed depravation of mans heart, I shall therefore give you some preventing Physick against the pestilent attempt of seducers.

* 1.5851. Get your judgements rightly informed, espe∣cially in the Principles and Fundamentals of Reli∣gion, as Faith, Repentance, Justification, Sanctifi∣cation, and new-Obedience. Our greatest care should be about the greatest things of the Law. Lay a good foundation, else the building will totter. When men are children in understanding then they are tossed to and fro with every winde of Doctrine, Ephes. 4.14. Heresie is most strong where know∣ledge is most weak. 'Tis the weak flies which hang in the spiders web, when the strong break thorough. The simple are apt to believe every thing, Proverbs, 14.15. and like children swallow all that's put into their mouths.* 1.586 There are 7. things (as a Reverend Divine hath well observed) which are apt to be carried away by the Flood of He••esies. 1. Light things. 2. Loose things. 3. Weak things. 4. Low things. 5. Rotten things. 6. Tottering things. 7. Ventrous things. How many erre for want of knowledge, Psal. 95.10. Matth. 22.19. upon this account the Apostle would not have a Minister to be a novice, 1 Tim. 3.6. The Devil deals with men as the Cow doth by the Lamb, which first picks out the eyes, and then devours it. Or as the Philistims dealt by Sampson, they first put out his eyes, and then they make him grind like a slave. Thus he dealt with Eve, Gen. 3.4, 5. First, he deludes her judgement,* 1.587 with ye shall not die; and then he easily per∣swades her to eat of the forbidden fruit. We should therefore be wise as Serpents that we be not deceived, and innocent as Doves, that we prove not deceivers.

Vt nulli nocuisse velis imitare columbam, Serpentem ut possit nemo nocere tibi.

2. Walke alwayes as in Gods eye, have respect to all his commands, be ready to obey, (in revelatis & in revelandis;) whatsoever God shall discover to you to be his Will: be not Nominall, but Reall Christians, rest not content with the form, but get the Power of Godlinesse. Hereticks are a mere scourge for Formalists and Hypocrites. When men reject Gods call, he gives them up to delusions, Isay 66.4. and the lusts of their own hearts,* 1.588 Psalm, 81.11, 12. Hosea, 4.12, 13. When men will not be schollars to truth, they shall be masters of errors and teachers of lies, well verst in the blackest and basest Art. 'Tis just with God, that they who will not have Truth for their King, should have falshood for their Tyrant; being given up to the Efficacy of errour, or to errour in the strength and power of it, 2 Thes. 2.10, 11. If Pharaoh will not believe the real Mira∣cles of Moses, he shall be deluded with the false ones of the Magitians. If Ahab will not hearken to Micaiah a true Prophet, he shall be deluded by lying spirits in the mouths of false ones; and this is one end why the Lord suffers not onely Schismes, but Heresies to abound, viz. to disco∣ver mens hearts to themselves and others, Deuterenomy 13.3. So long as the glasse is still, no dregs appear, but stir it, and then they shew them∣selves. Fire discovers the mettle, and storms shew us which were rotten trees. No man fully knows his own heart till a temptation comes: If a man should have told our Apostles 1500. years agoe, that they should have denied the Trinity, Scripture, Sacraments, Ordinances, &c. they would have been ready to say as Hazael, am I a Dog that I should do such things as these?

3. Grow in Grace. This is a special preservative against Apostacy, 2 Peter 3.17, 18. To this end sit down under a sound, soul-searching Ministery; God hath ordained this as a special means to establish us in the truth, Ephes. 4.10. Better have a biting Gospel (said Bradford) then a toothlesse Masse; better it is to sit under the saddest shade of the true Vine, even weeping; then to frolick it under the greenest trees and most pleasant Oakes of Idolatry and Heresie. We have been barren stocks in the Vineyard of the Lord, we have been dead under lively Oracles, like the Smiths Anvill, we are the harder for beating on; such is our corruption that we are the worse for preaching, Isaiah 6.9.10. Now God in his just judgement punisheth sinne with sinne, he pu∣nisheth such contempt of the Gospel with Heresie, Witchcraft, Apo∣stacy, &c.

4. Try before you trust: Tho your Minister be a Holy man, yet 'try what he teacheth; you will tell money and weigh gold after your father, and shall we onely take Doctrines on trust?* 1.589 Since there are not a few, but many false Prophets gone forth into the world (as Anabaptists, Arrians, Quakers, &c.) it will be our wisedom to try all things, weigh them in the ballance of the Sanctuary, bring them to the touch-stone of Gods Word,* 1.590 and what upon trial you finde to be sound and right, hold it fast, retain it against all adverse power whatsoever, 1 Thessalonians 5.21. Prov. 23.23. buy the truth at any rate, part with it at no rate, Prov. 4.21. Luke 8.15. Rom. 12.9. 2 Tim. 13.14. Heb. 2.1. and 10.3.3 Rev. 3.3.11. The world was never so full of Spirits as now:* 1.591 There is the spirit of Errour, the spi∣rit of Fornication, the spirit of Pride, the spirit of Slumber, the spirit of Giddinesse, the spirit of Delusion, &c. Had not we then need to try the spirits? 1 Iohn 4.1. Hath not God given us the ano••nting of his Spirit? to the end, we may be able to discern light from darkness, and truth from errour? when we hear of many cheaters abroad, we had need to looke

to our purses. The best may erre, every man's a lyar, both actively and passively, subject to be deceived, and to deceive others, Rom. 3.4. we should therefore with the Bereans try what is taught. I shall sum up all in the words of a judicious Divine, A judgement solidly principled, an heart sin∣cerely renewed, a faith truly bottomed, Truth and love of it cordially matched, profession and practice well joyned, a fear of our selves, and dependance on God still maintained, Gods Ordinances, and the society of humble and growing Christians still frequented, watchfulnesse and prayer still continued, are the best directions to keep us in the truth, and the best preservatives to keep us from errors* 1.592

Lastly, forsake not the way of Gods Churches, especially in these fun∣damentals wherein they are unanimous E. g. Suppose the Question be, Whether Infants Baptisme be lawfull?

Answer, All the Churches of God (who should know the sense of Scripture better then any private man) do practise it; or, Whether the Old Testament be authentick? all the Churches of God believe it, &c. It's a dangerous thing to follow the Opinion of any particular man (be he never so holy) against the current and practice of all the true Churches of Christ.

2. Forsake not the government and discipline of the Church, which is Unanimously owned by all the Reformed Churches of Christ; 'Tis the want of this which is one great cause of so many errors amongst us. If this were fully and generally establisht, we should not have an Heresie or blas∣phemy peeping up in the land, but there would be a timely preventing of it. Government, Rule and Order, is the glory of Families, Cities, Churches and all Societies. 'Tis a lovely thing, and if the Apostle rejoy∣ced to see the Order and Ecclesiastical government of the Collossians (2.3.) how would he mourn to see the disorder of our times,* 1.593 when the Church of God lies as a Vine without an hedge, a City without walls, and a Gar∣den without a fence! God takes it ill when we prefer our own private interest before his publick service, and dwell our selves in seeled houses, when the House of the Lord lies waste, Hag. 1. The greatest sin of this age is the violent opposition against the Kingly Government of Christ in his Church, by his own Officers and Ordinances. All the wicked hate it, because it crosseth their lusts, and the Devil hates it, because it de∣stroyes his Kingdome. But let us (according to our Covenant) en∣deavour in our places the setting up the Government of Christ a∣mongst us. Since our Church hath been as a field without a fence, how many wild beasts have broken in upon it? Its ill having the reins on our own necks; when there was no King in Israel, every man did what pleased himself. Since the reins of Government have been loosed, men have fanci∣ed and found out a thousand by-paths. Its good for every man to be bound, the best are but in part regenerate, and being left to themselves, may fall into dangerous sins and errors. God is the God of Order, and he will have not only some things, but all things done in order, 1 Cor. 14.33.40. he commands Order, commends Order, delights in Order, and would have all his people walk in an orderly way. 'Tis the Devil who is the Author of disorder and confusion,* 1.594 he knowes if Order goe up, his Kingdome must go down, and therefore he doth his utmost to hinder Government: But

God will have Order both in Substantialls and Circumstantials, in Reals and in Rituals. This Order is not any superstitious, humane invention, but an Order grounded on the Word of God, and agreeable to that Canon

The Titles given to Gods Church im∣ply some order there. It's called,

• 1. a House.
• 2. a Common-wealth.
• 3. a Garden.
• 4. a Vine-yard.

1. The Church is Gods house and family. 1 Pet. 4.17. Gal. 6.10. Now what's a house without government, but a little hell above ground? yea worse then hell, for in hell there's some order; there is Beelzebub the Prince of Devills. Yea, there's some Unity in hell, Satans Kingdom is not divided against it self, if it were it could not stand. Luke 11.17.18. now if we have Order in our own houses, is it fit that Gods house should lye in confusion? This brings judgement on a people. Hag. 1.9. At the Reformation of the Lacedemonian state, some perswaded Lycurgus to set up a Democrasy (i. e.) a popular government, where all might have equall power. He answered, Begin first and set up such a government in your own houses.

2. The Church is a spirituall Common-wealth, Ephes 2.12. Strangers from the Common-wealth of Israel (from the Church of God.) Now what's a Common-wealth without Order aud Unity? we see how carefull men are to keep their Common-wealth in Peace and Unity; O that there were a like care to set up Order and Unity in the Church of God!

3. The Church is Gods Garden. Cant. 4.12. and must therefore be hedged and defended with Discipline and Government; else every wild beast and boare, would suddenly spoyle the flowers in it.

4. The Church is Gods Vine-yard. Isay 5.1. &c. least any should hurt it, he himself doth keep it night and day. Isay 5.5. and 27.3. as he doth fence it, so should we in our places and stations, do what in us lieth to pre∣serve it from violence and wrong.

3. Order and Government is the Beauty of a Church. Zach. 11.7. this makes the Church admirable.* 1.595 Psal. 48. per totum, we should be oft sur∣veying Ierusalem, and observing the glorious power and providence of God in her Order and Protection. What David saith of Unity (one branch of Order) is true of Order it self. Psal. 133.1, 2. behold how comely it is for Brethren to dwell together in Amity and Order! Order is the glo∣ry of all societies: a well-ordered Family, Army, City, Society, are comely sights. Hence God hath set an Order in Heaven, an Order in Hell,* 1.596 an Order amongst Angells, an Order amongst the Starres, an Order amongst rationall Creatures, an Order amongst the sensitive Crea∣tures, the very Bees have a King and Ruler over them. Take away this, and we shall be all in confusion, if there were not an Order in the Sea, it would overflow the land, and drown all. The ayer would poyson us, the Creatures destroy us, and every man would destroy another.

Object. The Presbyterian Government is Tyrannicall, and curbs men that they dare not vent their errours so freely as now they do.

Answ. This Government is Christs yoke, and so is sweet and easie to a spiritualized soule. As the yoke of his Doctrine, so the yoke of his Discipline is delightfull and pleasant to them. They say as that good man said of the word of God. Veniat, Veniat, disciplina Christi, & submittemur ei sexcenta si nobis essent colla. They willingly obey Church Guides in the Lord, and have them in singular love for their works sake. Heb. 13.17. 1 Thes. 5.12.

* 1.5972. 'Tis the excellency of the Government, that it restraines you from sin and errour, happy are those bonds that bind us to be holy, They are right sons of Belial that have lived so long without Go∣vernment, that now they cannot beare the yoke, they long to be at their Garlick and Onions in Egypt again, and had rather lye under Popery or Prelacy, then Christs Presbytery.

3. This Government rightly managed, is a Meek, Rationall, Religious, Mercifull Government; 'tis so far from being Tyrannicall, that it is a singular remedy against spirituall Tyranny; for if a man be wrong∣ed at home, yet there are Appeales to a Classicall, Provinciall, Nationall Synod.

Object. Synods may erre.

* 1.598Answ. True, yet not so soon as a few private, illi∣terate persons; for (caeteris paribus) if Piety, Prayer, Parts and study be equall, then a Synod or Assembly of Divines is likelier to expound Scripture, and de∣cide controversies fuller and clearer then inferiour persons. A whole Court of Justice is lesse lyable to errour, then a particular Judge, a whole Synod then a particular congregation. Two are better then one, and in the multitude of counsellers there is safety. Pr••v. 11.14. and 15.22. Naturalists observe that creatures which affect solitude and indepen∣dency are oft Birds of prey;* 1.599 as Hawkes, Kites, Wolves, and Beares; but all creatures the more congregative, the more harmlesse and usefull they are, as Sheep, Doves, Bees.

2. A possibility of erring is no sufficient ground for us to reject Synods, for then, because Ministers, Masters, and Tutours may erre, Ergo we must believe nothing which they say, Now if the Spies which brought up an evill report of the Terrestriall Canaan, were severely punisht, what shall be done to those that reproach the Government of Christ, by which he conducts us to the Celestiall Canaan, calling it Tyranny, Cruelty, Perse∣cution, and what not?

Quest. But how do you prove that the Presbyterian Government is Jure Divino?

Answ. 'Tis sufficiently proved to any unprejudiced man.

1. By the Assembly of Divines in their Answer to the Dissenting Brethren.

2. By the London Ministers in their Ius Divinum, and their elaborate Vindication.

3. By Apollonius and Mr. Paget.

4. By Mr. Rutherford and many learned Scottish Divines. Yea Mr. Cotton himself acknowledgeth from Acts 15. (where the Church of An∣tioch was subordinate to the Synod of Ierusalem) that Synods are Gods Ordinances, and that all things belonging to a compleat Synod, were to be found in Acts 15.* 1.600 Now the proving of the Divine Reason of Synods in generall, doth also prove the Divine Reason of Classicall, Practicall, Nationall, Oeconomicall Synods in Particular: for magis & minus non va∣riant speciem, the Government is still the same, though the extent vary; and if they called for an Oeconomicall Synod, Acts 15. why may not we have lower and lesser Synods, since many cases call for them? and if the

Jews had their Appeales (Deut. 17.8. to 12.) sure the Gospel doth not put us in a worse condition then the Law;* 1.601 since Christ was faithfull in all Gods house. Heb. 3.2. Nor were these Jewish, for Apppeales are de Lege Naturae & jure communi, and if they had a Natioanll, why may we not have a Provinciall combination, since there may be a stricter Union between a Province, then between a Nation.

2. 'Tis the way of all the Reformed Churches who are the best ex∣pounders of the word, and whose Example we should esteem. 1 Cor. 11.16.22. All the Churches of God in Germany, France, Scotland, are Pres∣byterian, and there are severall Ordinances of Parliament, unrepealed, that do enjoyne the setting up of Congregationall, Classicall, and Natio∣nall Presbyteries; and all Officers are ordered to apprehend and punish such as shall speak against this Government. Besides, the Nationall Co∣venant binds us to the Government for matter and substance, because 'tis the Government of the Reformed Churches; but for the manner of Practice we must exceed them if we can.

3. 'Tis a Rationall Government, founded in the light of Nature and Right Reason, which tells us that no man should be a sole Judge, Accu∣ser, and Wittnesse in his own cause. Suppose I be offended at the Here∣sies of a Church, to whom shall I complaine? to the same Church? she is both Judge and party and will never do Justice against her self. We can∣not remedy thousands of evills without Appeales. Besides there are ma∣ny w••ighty causes which cannot be determined by single Cungregations, as Excommunication, Ordination of Ministers, and judiciall determining of controversies. Upon these grounds a Nationall Synod in France (1644.) did judge the Sect of Independency to be prejudiciall to the Church of God, as bringing in confusion, and taking away all meanes of Remedy, dangerous to the state, bringing in as many Religions as Pari∣shes. This sets up Altar against Altar, Church against Church, and Mi∣nister against Minister. Man is a weak creature, yea the best standing alone are apt to go astray, and therefore God in his wisdom hath provided the help and assistance of other Churches. True, a congregational Presby∣tery have power to decide lesser matters, but it stands with reason that greater and weightier matters should be referred to greater Presbyteries. So far as concerns their own private Interest every congregation is a com∣pleat body, yet not in all respects, and to all intents and purposes, exempt from superiour Jurisdiction, but is subordinate, and a member of a Provin∣ciall, Nationall, Catholick Church, else we should run into Anarchy and confusion. E. g. If a Troop should say we are a compleat body within our selves, therefore we'l not be subordinate to a Councill of Warre: or if a child or servant should say, I am a compleat man of my self, therefore I'le not obey the commands of my superiours: what confusion and disorder would this bring in amongst us?

4. 'Tis a charitable Government, 'tis not harsh and rigid, it debarres not those from Ordinances,* 1.602 which God hath not debarred. It admits the children of Christians to Baptisme, and the Parents which are free from Ignorance and scandalls to the Lords Supper, without the taking of any Church-Covenant, or making any open confession before the congre∣gation. Nor doth it put the Power of the Keyes into the Hands of the people (as Independents do) where all the Church hath power of voting. That house is like to be well governed, where all are Masters.

5. 'Tis a Religious Government, it suppresseth Schisme, Heresie, and all false wayes, and that in the bud; they can no sooner arise, but the same week they are Questioned. Hence King Iames called Presbytery

Haereticorum malleum, and thanked God that he was King of one of the purest Kirks of Christendome. Since then Presbytery is a way of Order against disorder, a way of Peace against division, a way of Truth against error, and a way that sets up Christ and his glory, encouraging all the Saints of Christ in all the wayes of Christ; why should any go about to preferre Prelacy or Independency before it, when this excells them bot•• as will plainly appear by comparing them with each other.

* 1.6031. Presbyterytery is Iure Divino.

Episcopacy is Iure Humano, a Plant which God never planted. King Iames called them his Creatures, and so they were in more Senses then one. Or Iure Pontificio, for D. Heylin tells us that Pope Gregory erected them, they are then by Originall the Popes Creatures.

Independency is Iure Politico. A Politick device lately found out, to gather the choycest flowers out of other mens Churches, and under pre∣tence of Gathering, breaking, and scattering Churches.

2. Presbytery is Aristocraticall, Episcopacy Tyrannicall, Independen∣cie Democraticall, or Anarchicall.

3. Presbytery is the way of the Reformed Churches; Episcopacy goes too wide and High, Independency goes too narrow and strait.

4. Presbytery discountenanceth and punisheth Hereticks and Schisma∣ticks truly so called. Episcopacy indulged such (witnesse the great in∣crease of Arminians, Socinians, and Innovators) and punisht the truly god∣ly under those Notions. Independency is too favourable to most Sects, 'tis the doore by which they creep into the Church, (as sad experience testi∣fies, since the Church hath been Independent, what a flood of errours over-spread the land.) It's the Asylum, the Catholick shield and buckler of erroneous persons. Lest any should think me singular, you shall have the Attestation of an Association of Reverend Divines.

Though we acknowledge divers of our Brethren of the Independent way,* 1.604 to be Learned, godly and kind to their Presbyterian Brethren, and some of them to be adverse (in a great measure) to such a Toleration as you may truly term intolerable. Yet as we take the Tenet of Independen∣cie to be an errour in it selfe, so do we find it by sound reason, and sad experience to be if not the naturall Mother, yet such a tender Nurse and Patronesse to Hereticall opinions of all kinds, that to it we may (for a great part) ascribe the luxuriant growth and spreading of er∣rors, Heresies, &c. so farre over this Kingdom. As on the contrary, the freedome of the Kingdome of Scotland from the like evills (which is recorded as their happinesse and Honour) to the firm esta∣blishment of a subordinate Presbyteriall Government amongst them.

So they.

[See more in Mr. Pagets Learned Defence of Church-Government. p. 240, 241. &c.]

5. Presbytery hath Appeales to Synods, aad that not only ad consilium, for bare advice and counsell; but ad jurisdictionem also; they determine juridically, and with authority they make Decrees according to the word, which bind the Churches. Acts 15.17.19. and the people cheerfully and willingly submit to this autho∣rity,* 1.605 being thereby confirmed in the faith. Act. 15.28.31. and 16.4.

6. In their Sessions they inquire after sinne, not coyne. Episcopall Visitations, were Visitationes nummorum. They lookt more after the Fees, then after the Flock.

7. Presbytery allowes of no dumb dogs, no rayling Sectaries, nor Selfe-called Seducers. Episcopacy ordained many ignorant Sots, and Time-seerving Levites. Independency gives too much approbation to Ieroboams Priests, and Self-called Speakers.

8. Presbytery incourageth painfull, powerfull, orthodox Preach∣ers. Episcopacy silenced such, they might not once be Lecturers in the Land. One Bishop (I remember) gave thanks that he had not a Lecture left in his Diocesse. Independency looks somewhat asquint and soure on plain, powerfull, Orthodox Preachers, that faithfully wit∣nesse against Schisme and Heresie.

9. Presbytery encourageth people to worship God in their families, as well as in the Publick. Episcopacy punisht such as met together to Pray, or Repeat Sermons, under the name of Conventicles, They were too streight; Independency erres as much on the t'other hand, and gives a toleration to forsake the publick Assemblies, and lye speaking error and Heresie in corners without controule.

10. In Presbytery there is no Lording it over the flock of God, there is an order of Priority, but none of Superiority. The President or Moderator pro tempore, if he have the first voyce, yet he hath but one voyce: his Office is to avoyd confusion, not to seek Prelation. But Bishops Lord it over the flock. Independency (they say) looks somewhat high, they will be accountable to none in spirituall things, but onely to Christ, and what could the Pope say more? this is to pull down one Pope, and set up many: and to make the Pow∣er of one Minister equall to the authority of many combined toge∣ther in Synods. Every Naturall man hath in his heart somewhat of Popery, somewhat of Arminianisme, and somewhat of Independency, so farre as it pleads for more Liberty then Christ hath allowed, and 'tis Naturall (I thinke) to every man to desire to be judged by no man.

11. Presbytery is candid and cleare, it feares not the light. Epis∣copacy lyes in the clouds. Independency hath its Reserves, they will not reveale themselves, but conceale their way more then the people of God are wont to do, especially when desired by autho∣rity. They never would shew wherein this New-found way excells the way of all the Reformed Churches.

12. Presbytery is the way of all the Reformed Churches. Epis∣copacy is disowned by them. Independency is Via devia, the Refor∣med Churches look upon it as a New-found by-path, which opens the doore to Schisme, and Heresie. I shall therefore conclude with the words of those Reverend Divines, that long since have borne witnesse to this Truth.* 1.606 Wee are abundantly convinced (say they) that a well-ordered Church-Government is most necessary and effectuall for the preventing of Errour and Scandall,* 1.607 and we are well assured that Iesus Christ whom God hath given to be head over all things to

the Church, hath the government upon his shoulders, having all judge∣ment, and all authority in Heaven and Earth committed to him. And that he hath sufficiently revealed in his word, how he will have his Church governed under the New Testament. And that the Presbyteriall govern∣ment (truly so called) by Presbyteries and Synods, in a due Line of Subordination of the lesser to the greater, with prosperous successe exercised in the best Reformed Churches, is that government which is most agreeable to the mind of Iesus Christ revealed in Scripture. &c. To this agrees that Encomium of this Government given by the Church of Scotland. 'Tis well known (say they) both at home and abroad, what a Wall for defence, and a band for Peace, and progresse of the Gospell, was that heavenly Discipline whereby Brotherly amity and sacred Harmony of Prince, and Professours, was continued and increased, &c. It was the hedge of the Lords Vineyard, and the Hammar whereby the Hornes of the wicked were beaten and bro∣ken, &c. The Government of the Kirk of Tcotland in the Preface, Vbi plura.

[How the Presbyterian Government excells the Independent way in nine particulars, See Ius Divinum Regim. Ecclesiast. in Prae∣fat. p. 6, 7, 8. See Mr. Edwards his Antap. p. 124. &c. Edit. 2. Mr. Cawdry against Independency. And the Vindication of the Pres∣byterian Government by the Provinciall Assembly of London. Nov. 2. 1649. Mr. Baily's Disswasive. 1. P. Chapt. 9, 10. p. 181. &c. The Government of the the Church of Scotland, V. the Preface, &c. Printed 1647. Spanhemeus his Epistle against Independency. Ruther∣fords Plea for, and His Divine Right of, Presbyteries: Mr. Marshals Serm. for Unity on Rom. 12.4. p. 24, 25. calls Independency a great Schisme.

VERSE 9. But they shall proceed no further, for their folly shall be manifest to all m••n, as theirs also was, The Geneva thus, But they shall prevaile no longer, for their madnesse shall be evident unto all men, as theirs also was.

THe Apostle comes now to conclude this Period with a con∣solatory Epiphonema, and with this cordiall and comfortable promise he encourageth Timothy, and in him all the faith∣full Ministers of the Gospel successively to the end of the world, against those discouragements which they should meet withall, from the Impostors and Seducers of the last times. That they may not be despondent, he assures them of the good issue and comfortable event of these trialls; to this end first he tells them, that God will put a bar to the proceedings of these false Teahers, and stop them in their Career, that they shall proceed no further, though their desire be still to do mischief, yet God by his Almighty power will so chain and restrain them that they shall proceed no further. Truth shall get the upper hand, and shall hinder their prevailing by the discove∣ry of their folly and madnesse; so that albeit there may be a remnant left, yet the rout shall be broken, and the remainder shall moulder away daily more and more; and as the house of David grew stronger and stronger, so the house of Saul shall grow weaker and weaker.

Q••est. But how can this agree with verse 13. where the Apostle sayes that wicked men and Seducers shall grow w••rse and worse, deceiving and being deceived; yet here he saith, they shall proceed no further?

Answ. To omit those 4, or 5. frivolous conjectures confuted by Estius on the place.* 1.608 I answer, when the Apostle sayes, evill men shall proceed no further, and their folly shall be made known to all; these are Hyperbolical speeches, and must not be taken simply as they are spoken, as if there should be no more seducing or seducers, or as if their folly should be made so manifest to all the world, that all should leave them, such an exposition would make the Apostle to contradict himself, and is directly contrary to the current of the Scripture. But the drift of the Apostle is this. viz. To animate the faithfull Ministers in their war against seducers, and that up∣on this account, because their labour shall not be in vain, but God will blesse it with successe against the enemies of his truth; yea by their Prea∣ching, the fraud and falshood of those false Prophets should be so plainly discovered to the world, that their folly should be openly knowne, and many seeing the errour of their wayes shall leave them, though some should still be blinded and deluded by them; yet God will open the eyes of his Elect especially, that they shall see their delusions and shun them; in vain is the net laid in the sight of a bird. Prov. 1.17. and though God may suffer these deceivers for a time to prevaile, till they come ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to their height, yet then they shall surely and suddenly come down, that Gods glory may be the more perspicuous in their greater downfalls, Now lest any should grow secure, and think that when they have supprest some deceivers, their work is done; the Apostle tells us, Verse 13. there will be seducers still, and some shall be seduced by them; therefore we had need to watch, for no sooner is one Heresie knockt down, but

two are ready to arise in its stead. So that both these Verses are usefull, the one to comfort us, the other to Caution and Quicken us.

2. They shall proceed no further, viz. in their hypocritical, jugling pra∣ctises, for they shall be all laid plain and naked to the world, so that he which runs may read them, which brings me to the second particular, viz. the Manner How, or the Meanes by which the Lord will effect their down∣fall, viz. by the manifestation of their folly, or mad∣nesse rather (as some Translations accordiug to the Originall render it) for though the word signifie fol∣ly,* 1.609 yet properly it signifies one that hath lost his mind and right wits, and is therefore rendred mad∣nesse. Luke 6.11. but our Translation following the Vulgar Latine, ren∣ders it, folly. This their folly and madnesse, or foolish madnesse shall be discovered to their confusion, Gods usuall method is, first to make such Impostors naked, and then desolate. Rev. 17.16. First he discovers their juglings, and then he makes them abhorred. Hypo∣crites seldome passe undiscovered before they dye.* 1.610 Though at first arising Hereticks may get applause (as Simon Magus who was counted for some great man) and may have many followers,* 1.611 so that they seem to carry all before them; yet such Meteors last not long, God discovers and discards them, so that their end is miserable and igdnominious. Ier. 28.15, 16. and 29.21, 22, 23, 31, 32.* 1.612 Though this Gan∣greene may creep, yet shall it not so spread as to cor∣rupt the whole Church of God, they shall not be able to deceive Gods Elect, in whose hearts God hath written his Law, and against whom the gates of hell shall not prevaile.

Quest. How is the folly of these Heresiarchs said to be made known to all, when many are still mislead by them.

Answ. The word All is not here taken collectively, for all the world, for it lyes and will lye in blindnesse and wickednesse. But all must be taken distributively, for some of all sorts, as is frequent in Scripture, where by a Synecdoche generis, All is oft put for Many; and especially for all the Elect. So Rom. 5. All in the 18. verse. is called Many in the 19. So 2 Pet. 3.9. q. d. Many that before were abused and mislead, shall by the Light of the word so clearly see the folly and falshood of these Impostors, that they shall forsake them. And if any shall be so besotted as still to follow them, they shall sin against Light and conviction to their greater ruine.

3. He confirms the downfall of these Impostors by an Argument drawn à Pari, from the Example of those Magicians which opposed Moses in Egypt. q. d. As God discovered the Folly and Madnesse of Iannes and Iambres, in opposing Moses and Aaron, when the rod of Aaron devoured the rods of the Magicians (Exod. 7 12.) and when they could not make a louse, which is the smallest and basest of creatures (Exod. 8.18, 19.) this tended much to their confusion, and made the folly of those wise men evident to all men. Now as God confounded those Egyptian sorcerers of old before all the world, so he will confound those that oppose his truth and Ministers, that they shall prevaile no further.

1. Observe, That Hereticks and false Prophets are bounded and limi∣ted by God. They cannot hurt when, where, and whom they please,

but whom God pleaseth; though the will of hurting and seducing be of man, yet God orders it to his praise. Revel. 7.3, As God set bounds to the Sea, saying, hitherto shall ye come but no further, and here shall thy proud waves be stayed. Iob 38.11. So he limits the malice and madnesse of men how far they shall prevaile; he onely can stop these seas of errour, and bound these floods of false doctrine which are ready to overflow the face of the world. The flood of the Arrian Heresie had almost overflow∣ed the whole world, but the Almighty bounded it; and though in this age it seem to return, and is ready to overflow the earth again, yet our comfort is, God hath set it bounds which it cannot passe.* 1.613 All Heresies have their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Non ultra, their limits which they cannot passe. Our comfort is, that both the deceivers and the de∣ceived are ordered by the providence of God. Iob 12.16. he sets down the time when they shall begin, and limits them how long they shall conti∣nue, he orders how far men shall deceive, and to what height they shall come and prevaile, and when to stop them, that they may proceed no further: for as the maliciousnesse, so the deceivablenesse of men would know no bounds, if God did not bound it, but because he doth, there∣fore though they would, yet they shall proceed no further. No man can do good till God assist him, and no man shall do hurt when God will stop him. Rev. 20.3. These seducers in the Text had a mind to proceed fur∣ther, their will was to oppose truth, and propagate errour in infinitum, without end; but they have now gone to the utmost of their line, they are come to their border and bound, they shall proceed no further, but it shall appear to all men that the doctrine which they stood for, was no∣thing else but a bundle of folly, and that the Doctrine which they with∣stood, was the truth and wisdom of God.

2. Observe here the difference that is between Truth and Falshood▪ The one hath its Non ultra, it suddenly riseth, comes to its height, and then vanisheth. 'Tis a plant which God hath not planted, and therefore is rooted up. Matth. 15.13. 'tis no sooner discovered, but 'tis explod••d by the people of God especially.* 1.614 Heresies are seldome Long-lived, such Meteors last not long, such Mushroms soon vanish; witnesse Becold, Knip∣perdolling, Phifer, &c. Though for a time they may deceive many, yet in a short time God discovers their Hypocrisie to their reproach. The Church is like a Lilly amongst Thornes. Cant. 2.2. Tyranny and Popery on one hand, and intestine Hereticks on the other. Yet God in his wisdom so or∣ders them, that not onely their wrath, but their rage shall turn to his praise, and the remainder of their rage he will restrain. Psal. 76.10. Every Heresie is like a cloud which for a little time darkens the Church,* 1.615 and then vanisheth. We may say of them as Athanasius said of Iulian, Nubecu∣la est transibit citò. But truth though it meet with opposition at first, and hath few followers; yet increaseth and prevailes against all opposition. It hath its Plus ultra,* 1.616 'tis perpetuall and endures for ever. The devices of men shall fall, but that which is of God shall stand. Acts 5.38, 39. Heaven and earth may fail, but not a jod or title of Gods word shall fail. This stands more firme then the Pillars of the earth, or the Poles of Hea∣ven. There is nothing so perfect on earth but it hath an end; Wisdome, Beauty, Riches, Strength. David saw an end of such perfections. Psal. 119.96. onely Gods word abides for ever. Isay 40.8. Matth. 24.35. Truth may be prest and opprest,* 1.617 but never totally supprest, becanse it's built up∣on the word of God, which is an invincible rock. Eph. 2.20. Let not then

the flood of Heresies which hath overflown the land, make us despondent or despaire, for as we have seen their rise and reigne, so we shall suddenly see their ruine. What's become of the Arrians, Donatis••s, Novatians, Pe∣lagians? &c. though like a mighty flood they drowned all for a time, yet like a flood they were quickly dried up again. God is the same to the same sinners, he that brought down the Sects and Schismes of former ages, can and will in his due time bring down ours.

Quest. But when will it once be, we rather see an increase, then a decrease ••f Sects and Heresies?

Answ. Yet in due time God will arise and will visit their sin upon them, and cast them out as an unprofitable branch.

Quest. But when is that fit time?

Answ. When the Church is lowest, and all seems to make against it, so that all its power is gone, then God appeares. Deut. 32.16. Gen. 22.14. Exod. 3.9. cum duplicantur lateres, venit Moses. God lets things come to extremity for his own greater glory. When Ashur cannot save us, but we are fatherless and helpless, then God loves to shew mercy. Hos. 14.3. Psal. 12.5. and 78.58. when we lye like dry bones in a helpless forlorn conditi∣on, then God comes and breaths upon us, and makes us live. Ezek. 37.11. to 15. when the earth languisheth. Isay 33.9, 10. Now, now, now will God arise. Exod. 14.13, 14. when Iob had lost all, and was poor even to a Pro∣verb, then God appears and gives him double, makeing his latter end bet∣ter then his beginning. Iob 42.12. when the Priest and the Levite passe by, then comes the good Samaritan with the Oyl of gladness. When father and mother forsake us, then God takes us up. There is a wheel in the midst of all these wheels, and when we think they go backward, God can make them go forward. Ezek. 1.16. and when 'tis night with us, he can make it light. Zach. 14.7. at even (when we expect nothing but darknesse) then it shall be light., Tis at mid-night (when he's least expected) that the bride∣groom comes;* 1.618 when the Ship is sinking, and Lazarus stinks in his grave, and all men forsake Paul, then Christ appears. When we are in the grea∣test danger, then God is nearest to deliver. He's auxilium in angustiis praesen∣tissimum. Psal. 46.1. when there is no visible means by which Iacob should arise, but he's low in Temporals and low in Spirituals, then God appears. Amos 2.5. God is never nearer to his people, then when they are in the greatest extremity. Though the world see it not, and sometimes his own people cannot discern his presence,* 1.619 and therefore they cry, How long Lord wilt thou hide thy self! God was never nearer to Christ, then when he was on the Crosse. Nor to Ioseph and Peter, then when they were in prison. When trouble is near, God is never far off; hence the godly use this as an Argument, Be not far from us, for trouble is at hand.

2. When the enemy is most high and insolent when he begins to triumph,* 1.620 blaspheme and rage, his fall is near. Iob 20.5.22. Psal. 12.3, 4, 5. and 37. 1, 2. 8, 9, 10, 20, 35.36. and 94. 2, 3, 4, 5, 23. Rev. 20. 8, 9. Isay 29.7, 8. and 30.13. when Sennacherib began to blaspheme, God cuts him off, when none else could, or would do it. When all creature-comforts faile in point of Prudence and cannot advise, and in point of Power and cannot help, when Parliament upon Parliament is broken, and the floods of He∣resie increase, then God appeares. Hereticks are grown to a great height

of Pride, and Impudence, they doe not onely Preach but Print their blasphemy;* 1.621 a signe their end is near. Smoak, the higher it ••iseth, the sooner 'tis scattered, Psalm 68.1.2. As a beggar dreams he is a King and rich, but when he awaketh, he seeth it was but a delusion, so these may dream of Kingdomes, Honours, and a fif••h Monarchy, and reigning here a thousand years in carnal delights, but when God ariseth, they'l see these were but dreams. Fear not then the power and pomp of prosperous wicked men, Psalm 49.16. God hath a thousand wayes to cut them off, he can drown Pharaoh, hang Haman, smite Herod, and make Ierusalem a cup of poyson, a burthensome stone, a torch of ••ire to con∣sume all that oppose her, Zech. 12.2.3, 6. In patience therefore po••sesse your souls, for yet a little while, and he that shall come, will come. (i. e.) He will not delay his coming, but in due time, and in the ••ittest season will deliver Is••ael from his enemies.

They shall fall

• 1. Irrecoverably.
• 2. Easily.
• 3. Suddenly.
• 4. Surely.

1. Ungodly men shall fall irrecoverably, they shall fall, and never rise up again, Proverbs 28.14. They shall be broken with a rod of Iron, and dasht in pieces like a Potters Vessel, Psalm 2.9. If a bar of Iron ••all on earthen pot, it breaks it all to pieces, so as it cannot be sodered together again, as a pot of gold or silver may.

2. Easily with a word of his mouth, Psalm 44.4. God can speak them into confusion, and turn them into nothing. He beholds all Nations as a drop, they are purum nihil compared to him. He can with more ease de∣stroy them, then we can crush a Moth in our windowes, or tread a worm under our feet. Those that will not bend to Christs Scepter, must be broken, Psal. 2.9. a bar of Iron, easily breaks an earthen pot.

3. Suddenly, in a moment, when they promise themselves victory and success, and cry Peace Peace, then comes sudden and swift destruction, Ps. 73.19. when they least think of judgement, then comes fear and sudden desolation, which like a whirlwind speedily, terribly, irresistably carries all before it, Prov. 1.27. How suddenly was Sisera slain by Abimelech by a piece of a milstone: Herod in the midst of his pomp by an Angel: and Senacheribs great Army of an hundred fourscore and five thousand men destroyed by one Angel in one night, 2 Kings 19.35.

4. Surely, they shall not escape, there's no flying when God persues, Amos 9.1, 2, 3, 4. If God be against us, all the Creatures are against us; 'tis not Heaven nor Hell, Sea or Land, Heighth nor depth that can shel∣ter us from his wrath. Some God destroyes by the sword, such as escape the Sword, the Pestilence shall slay them; and such as escape the Pestilence, the Famine shall devour; and if any wicked man should escape punish∣ment here, yet he is sure to be met withall in another world.

2. Observe, That false Prophets and Hereticks are fools and madmen. The word in the Original will bear both, and if false doctrine and here∣sie be folly and madness, then by an Argument ab abstracio ad concretum, false Teachers and Hereticks must needs be fools and mad-men, or mad-fools. However the blind world may admire such, and cry them up for Learned Wise-men; yet in Gods eye, and in the esteem of all such as are truely godly, they are no better then fools and mad-men that have lost

their wits, and are besides themselves.

1. They are fools, for they forsake the Fountain of living waters, to go to broken Cisterns of mens inventio••s, which can yield them no re∣freshing in times of trouble. They prefer Chaff before Wheat, Ceremo∣nies before Substance, Dross before Gold, Drunkenness before Light, and False-hood before Truth. They trade in sinne, and so are the worst of fools: of all fools none so vile as the sinful rebellious fool. Sinners and fools are Synonyma's in Scripture language, Proverbs 1.7. and 10.23. and 12.15. and 14.9. Titus 3.3. Hence 'tis that covetous worldling are called fooles, Luke 12.20. because they prefer Counters before Gold, Earth before Heaven, and Temporals before Eternals. Such a fool is the voluptuous man, who for a little momentany pleasure here, will run the hazard of Eternal pain, Proverbs 7.21.22, 23. and is not the Idolater a fool, who worships Gods of wood and stone, which follows lying vanities, and so forsakes his own mercies? Are not the persecutors of Gods peo∣ple fooles, which heave at a burthensome stone that will recoil on them, and crush them to pieces? Zech. 12.2, 3. Hence 'tis that the wise coun∣sellours of Pharaoh are called fools, Isay 19.11. God befools them in their plots against his people, Iob 12.17. and 5.12. So Atheists are called Fools, Psalm 141. and ungratefull persons who sin against the God of all their mercies are called fools▪ Deuteronomy 32.6. yea, when Gods own people for want of watchfulness fall into sin, its called foolishnesse, 2 Samuel 24.10. Psalm 38.5. None are truely wise but gracious men, that can part with all for Christ, Matthew 13.45. The world is apt to call and count such precise fools, 1 Cor. 4.10. but God calls them wise-men, Proverbs 17. Iob 28. ult. He is the wisest man,

• Who takes the Shortest way.
• Who takes the Safest way.
• Who takes the Fairest way.

Now gracious men, 1. Take the shortest and the nearest way to Hea∣ven, they tread the Path of Holiness, which is the direct way to Happi∣ness. 'Tis said of Ahimaaz, that he ran the way of the plain and so out∣ran Cushi, 2 Samuel 18.23. Hypocrites and wicked men go about in the crooked paths of sin, Psalm 125. ult. but the godly goe the way of the plain, and so out-run others.

Qui vadit planè, vadit sanè.

2. He's the wisest man who takes the safest and the surest way. The way of sinne is beset with many dangers, and can assure us of nothing, but misery and ruine. But the Path of Piety brings assured peace and comfort, Proverbs 11.18. To him that worketh righteousness shall be a sure reward,* 1.622 Isay 64.3. not to him that doth a righteous act or two, (which a wicked man may do) but he that works righteousness and and makes it his trade to be doing good, he shall have a sure and full reward.

3. He's the wisest man that takes the fairest way, now the way of Piety is a pure path, and leads to the God of Purity, Matthew 5.8. But the way of sin is a foul and loath some way, and therefore sin is called filthinesse in the Abstract, 1 Corinthians 7.••1. Iames 1.22. Lay aside all filthinesse (i.) all sin, which mars the glory and beauty of the Soul, and defaceth Gods Image in us.

2. As the wicked are Fools, so they are Madm-men also. Now in Madness there are two things, viz. furor & amentia, false Prophets have both:* 1.623 First, their judgements are perverted, they have lost their wits, they are so bewitcht with delusions, that they cannot say, Is there not a lie in my right hand, Isay 44.20. Se∣condly, They carry the whole man with furie after them, none more violent in their persecutions, then such men are who have embraced, for doctrines, satanical delusions: Such are said to be Mad, Ier. 50.38. and 51.7. Hos. 9.7. the dayes of Visita∣tion are come (i.) the time is at hand when God will visite the people for their sins; but how doth that appear? why the Prophet is a fool, and the spiritual man is mad; (i.) those false Prophets which fed them with vain hopes of golden times and glorious prosperity, they are but fools, and those spiritual guides which have missed you are no better then mad-men: and why is all this? why, 'tis for the mulitude of their iniquity, and their great hatred. q. d. God justly sends such false Prophets amongst those that will not believe his true ones, as a punishment of their iniquity, for hating the true Prophets and their Doctrine. This makes many to doate and distemper themselves about idle and frivolous questions which breed divisions in the Church of God. Those are said to be sick, or ra∣ther mad about questions (as some render the word,* 1.624 (1 Tim. 6.4. the part affected is chiefly the imagination, the immediate seat of opinion. These have lost their wits till by repentance they return to them again, as the Prodigal is said to do, Luk. 15.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are of so near affinity; hence wickednesse is called the foolishnesse of madnesse,* 1.625 Eccles. 7.25. and 1.17. and 3.12. and 9.3. and therefore these drunkards and whore masters that waste their estates and consume their Vitals; blast their reputation, and damn themselves for a litle liquor and lust, are Mad, and the time is at hand that they will curse themselves for so doing: yea, all wickednesse is mad∣ness. Causativè & effectivè, 'tis the cause of madness, which is a judgement attending upon sin, as the effect follows the cause, and the threed the needle; where sin and disobedience go before, there madnesse oft follows in this life, Deut. 28.28. but alwayes in the next, Matt. 8.12. So the perse∣cutors of Gods people are called mad-men, Luke 6.11. 2 Pet. 2.12. and Paul said of himself that before his conversion he was exceeding mad against the people of God, Acts 26.11. and so were Davids enemies, Psal. 102.8.

The wicked are apt to reproach the godly, when they zealously oppose their sins and errors, with the Title of mad-men. 'Tis no new thing, thus they called the young Prophet, 2 King. 9.11. and thus they upbraided Ieremiah (29.26.) and Christ himself (who zealously contented against the sins of the time) is said to be mad, and to have a Devill, Mark 3.21. Iohn 10.20. the Disciple is not above his Master. When Paul was zealous in spreading the Gospel, Festus tells him that m••ch learning had made him mad, Acts 26.24. and not onely Heathen Festus▪ but even the Christian Corinthians call Paul a mad-man, to whom he mildly answers, if we are besides our selves it is unto God, 'tis out of a zeal to his Glory, and not our own, 2 Cor. 5.13. as St. Bernard said sometimes of the Virgin Mary, Domine propter Te, est extra se: and if this be to be mad, we must resolve to be madder in this kind, 2 Sam. 6.20. So that we see who are the real mad-men of the world, not such as follow Christ fully and faithfully, with∣out turning to the right hand or the left; but such as give up themselves to sin and error.

1. As mad-men use to wound themselves and hurt others; so these

wound their own souls with their sins, for every sin is a stab, and in their spiritual frenzy they labour by their sinnes and errors to wound and kill others.

As mad-men prefer strawes and feathers before things of greater value, so these prefer the Vanities of the world, before Jesus Christ.

3. As mad-men break their bonds which should keep them in; so these break the bonds of Christs Doctrine and Discipline, and will not have him to reign over them, Psalm 2.3. but they rush into sinne as the Horse doth into the battle fiercely and furiously without wit or reason, Ier. 8.6. 'Tis the nature of sin and error to distract such as embrace it: as we see by sad experience in our dayes, wherein many of the ancient Heresies which have been dead and buried, and lay rotting in the Grave of Obli∣vion for many hundreds of years, are now revived and raised up again, insomuch that many by reason of these ghostly and gastly apparitions, coming out of the bottomlesse pit of Hell, and walking so freely abroad without check or controul even at Noon-day, are even distracted and scared out of their wits.* 1.626 We pitty the condition of mad-men, and if any of our friends have lost their wits, we lament their condition; but this spirituall madnesse is the most deplorable madnesse; the other is affli∣ctive, but this is destructive: this is a great sinne, and the punishment of sinne.

4. Observe, That God will overthrow false Teachers, by discovering their coverings, and making known their delusions to the World. As a disease discovered is half cured,* 1.627 so an errour discoverd, is halfe con∣quered. Usually before God overthrows wicked men, he discovers their vilenesse first, that the Glory of his Justice may be the more apparent, and his people may come out from amongst them.

Thus, the preaching of the Word by Christ hath discovered Antichrist to the World, and hath brought him down, so as he can proceed no fur∣ther, but his Kingdome dayly wasts and moulders away, 2 Thessalonians, 2.3.8.9. as he rose Gradually, so he consumes by Degrees, in Ireland, Scotland, France, Italy, &c. Ministers therefore should by their Pray∣ing, Preaching, Disputing, Printing, &c. pluck off the Vizard, and dis∣cover the deceits of those deceivers to the World. We should uncase those Foxes, get them out of their holes, overthrow their distinctions, make bare their absurdities,* 1.628 hypocrisie, folly & filth to all men. The plainer the better, a wise man desires to speak so as he may be understood, that his Auditours may be convinced of the Truth he pleads for, and the errour which he opposeth. Where the Gospel is plainly and powerfully preach∣ed, there Satans Kingdome suddenly falls, Luke 10.18. When the Sunne ariseth, the Clouds scatter, and where the Son of Righteousnesse is power∣fully preached and published, Hereticks hide themselves, and dare not make that open sale of their Wares, as they doe in dark corners. Let us therefore pull off their Masks of Liberty, their sleeves of Sanctity, and their Trappings of Hypocrisie: Let us expose their errour, stript and naked in their own Natural deformity, and they will soon be exploded by all, so that they shall proceed no further.

5. Observe, As God confounded the Magitians of old, so he will con∣found the Juglers of our time in his due time. They shall not alwayes prosper that oppose the Truth,* 1.629 the time is at hand when their madnesse shall appear, and they shall proceed no further. As God hath brought down those which were of No Religion, so he will bring down those that

are of All Religions. — Deus dabit his quoque finem. Babel must down as well as Babylon, and the making of them naked is a preparatory work to the making of them desolate,* 1.630 Revelations 17.16. God is a just God, he's alwayes like himself; to the like sinners he sends the like pu∣nishments. He's Iehovah, he changeth not, but is the same yesterday, and to day, and the same for ever. So that as the promises made of old to believers must be applied by us, Ioshua 1.5. compared with Hebrewes 13.5. though the Promise was made to Ioshua, yet all the faithful must apply it to themselves, for that which belongs to one believer as a believer, be∣longs to every believer. What he promiseth to one, he promiseth to all which are in that condition; for though some may have more Grace, yet none have more merit. So on the contrary, the judgements of God de∣nounced and executed on sinners of old, must be applyed by us against the sinners and seducers of our time; for whatsoever was written afore∣time, was writen for our Learning, Romans 15.4. Gods judgements on Pharaoh for oppressing Gods people, must comfort us when we lie under the oppressions of Tyrants. Gods judgements on Corah, Dathan and Abi∣ram, who usurped the Priests Office, and opposed Moses and Aaron, en∣deavouring to Level both Magistracy and Ministery, must comfort us who are troubled with the like or worse sinners. He that punisht blasphemers of old, will not suffer the blasphemers of our time to goe alwayes unpu∣nisht. Let this therefore com••ort us, that as God confounded the Egyp∣tian sorcerers of old, who opposed Moses; so in his due time he will con∣found those that oppose his Truth and Ministers, he will discover their madnesse unto all even as theirs also was, and then they shall proceed no further: for though they Rage, yet our comfort is the Lord Reignes, Psalm 97.1. 'Tis not said the Lord hath Reigned, that we know; nor the Lord will Reign, for that we believe; but the Lord even now in the midst of all these confusions, yet still Reigns. He destroyeth Destroyers, levels Levellers, and spoyles the Spoylers of his people. He is not onely a Titular,* 1.631 but a Tutelar King, he Rules and commands all the Kingdoms of the World as pleaseth him, he pulls down one, and sets up another in the Throne, and none may say unto him, what dost thou? If the Devil Reigned, we should all be ruined; if the people Reigned, we should be confounded: but that which comforteth Gods people is this, that the Lord still Reigns in the midst of all his enemies: Hence the Church sings five or six Hallelu••ahs together, and all for joy that the Lord God Om∣nipotent Reigns, Revelations 19.1. to 7. Let us not then be despondent, because of the Devil, and his Agents, but remember he is but a Crea∣ture.

2. He's a chained Creature, Iude 6. Revelations 2.10. under the per∣fect subjection of this great King.

3. He's a conquered Creature, Christ hath conquered him for thee, and he hath promised to conquer him in thee, Romans 16.20.

4. He's a cursed Creature, he was cursed in Paradise, and is under the everlasting curse of God,

5. At the last day thou shalt sit in judement on him, 1 Corinthians, 6.3.

Secondly, What though the Devils Agents are many and mighty, yet there is a Wiser and a Mightier then they, who hath set them their bounds which they cannot passe. I have read a Story of a company of men that were at Sea in a great storm, and all being ready to be drowned, and cry∣ing out, there was a little boy, and he was laughing and said, Why are you thus troubled, my Father is Pilate of the ship; and he will have a care that

the ship do not miscarry. So when we consider though the Church like a ship in a storm be ready to sink, yet that God is the Pilot of the ship and go∣verns all in wisedome, for the good of his people, this may quiet us in the midst of all our Trials.

Object. If God thus limit wicked men and rule over them, how comes it to pass that he suffers wicked men to Tyrannize over his people, as they doe?

Answer, We must not condemn Gods wayes, because we cannot under∣stand the Reason of what he doth. There are mysteries in Gods King∣dome, as in all Kingdoms there are secrets of State not fit for all to know. 'Tis as easie for a man to rake up all the Sea in a Cockle shell, as to know the Reason of Gods actions in his Eternal Counsel: we must not con∣demn what we cannot comprehend, for God is infinitely wise and knoweth how to bring light out of darkness, and order out of confusion.

2. He's infinitely just, though his wayes be secret and full of darkness to us, yet they are alwayes just. When clouds and darkness are round about him, then righteousness and judgement are the Habitation of his Throne, Ps••l. 97.7. He can make a medicine of the poysenous oppositions of wicked men, their ••alice shall be as Horse-leeches to suck out the bad blood; as a File to take off the rust, as rubbish to cleanse the vessel and wash away the filth, and as a Touch-stone to try the Graces of his Chil∣dren. And though his Providences seem to cross his Promises, yet wait the Conclusion, and you shall see and say he hath done all things well. We see in a Clock though the wheels run cross and contrary one to ano∣ther, yet they all conduce to the going of the Clock. Iosephs imprison∣ment is the way to his preferment, and Iona's drowning was the means to ••ave him from drowning. We must not judge of Gods Actions before they be formed and finisht. If a man should come to an Embroyderers shop and behold his work when 'tis half made, it would look ill favoured∣ly, but saith he, stay till it be all done, and you will commend it. When a man puts silver into the Furnace, when 'tis taken out first 'tis all black, b••t stay till it's finisht and furbisht, and then it's beautiful. The Lord hath been doing a great work in England for many years past, his wayes have been in the clouds, and where we are yet, whether at the borders of Ca∣naan, or going into the Wilderness again, we cannot tell: it will be our wisedome by Prayer and Patience to wait on the Lord, and then in the conclusion we shall see that all things shall work together for good unto Gods people, Rom. 8.28.

VERSE 10, 11, 12. But thou hast fully known my Doctrine, manner of life, purpose, Faith, Long-suffering, Charity, Patience, Persecutions, afflictions which came to me at Antioch, at Ico∣nium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me. Yea and all that will live godly in Iesus Christ, shall suffer persecution.

WEE are now come to the Second Part and Pe∣riod of this Chapter, wherein the Apostle pre∣scribes the Meanes how Timothy and all the godly may be preserved against Seducers, and their Se∣ducements. viz.

1. By imitating a••d confirm∣ing thmselves to Pauls

• 1. Doctrine.
• 2. Conversation.
• 3. Purpose.
• 4. Faith.
• 5. Long-suffering.
• 6. Love.
• 7. Patience.
• 8. Persecutions.
• 9. Afflictions.

2. By considering Gods sore judgements on Seducers, how they are given up to a Reprobate sense, increasing still in all kinds of wick∣ednesse. Verse 13.

3. By a constant adhering to the Scriptures. Verse 14, 15.

But thou hast fully known my Doctrine.

Lest Timothy should be drawn aside by the subtleties of seducers, Paul propounds his own example to him as a pattern for his imitation, and so much the rather because Timothy had experimentally known the truth of his doctrine, and the sincerity of his conversation both in Doing and Suf∣fering for Christ. Now since we are more easily led by Presidents then by Precepts,* 1.632 the Apostle propounds his own example for our imitation, wherein we have the lively pattern and Pourtraiture of a faithfull Pa∣stour; whose office it is, not only to preach sound do∣ctrine, but also to practise what he preacheth in his own life, that so he may be able to speak from the heart to the hearts of his people; and may not bring his food as birds do to their young ones, in their Beakes, not in their Breasts. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is emphaticall, and signifies not a a simple, single, notionall knowledge; but a singular, peculiar, intimate, experimental knowledge of the secrets, counsells, and conversation of a man.* 1.633 So the word is used. Luke 1.3. it seemed good to me having had per∣fect understanding of things. Luke being guided by the speciall instinct and direction of Gods Spirit, had full and infallible knowledge of the things which he writ. So Timothy did not barely know, but (as our Translations render it) he fully knew the doctrines & vertues of Paul, and therefore none more fit to * 1.634 follow his Example. q. d. O my beloved Son Timothy, there is none that knoweth me better then

thou. Thou throughly knowest not onely what I have taught, did and suffered; but also how I was minded and disposed; Thou knowest what my will and desire was, my Faith, Love, Patience, and Perseverance are not hid from thee; thou being an Eye-witnesse and inseparable companion to me in many of my afflicti∣ons: wherefore since the time of my departure is at hand, and I must shortly be offered up as a sacrifice by my Martyrdom for Christ, I now expect all those things from thee, which a tender Father may expect from his beloved Son, or a caref••ll Master from his obedient Schollar.

* 1.6351. Observe, In that Paul propounds his own Example for Timothy to consider and follow. That the Pious Example of the godly must be imita∣ted by us. Younger Ministers especially must observe the doctrine and conversation, the pious wayes and walking of the elder and graver Mini∣sters, and must follow them. Aged Paul propounds his vertues to young Timothy for imitation. Many young men praise the gravity, solidity, wis∣dome, industry, mortification, and self-deniall of ancient Ministers, but they do not follow them. They deal by them as the world doth by Ho∣nesty, they praise it, but they never practise it.

—Probitas laudatur, & alget. Juven.

As Gedeon said to his souldiers. Iudg. 7.17. look upon me, and do like∣wise; so you that are young and unsetled, rash, and conceited, look up∣on the Doctrine,* 1.636 Discipline, Haire, Habit; wayes and works of the Holy and the Grave; follow them now you are young, and then you will be good long. Great is the power of the Example of superiours, when one praised the Lacedemonian souldiers for being so orderly, who before had been so injurious, one of them answered; No, the praise is not ours that we are thus changed, for we are the same men still, but we have now another Captain, and he it is that ordereth us. How oft doth God command us to follow our faithfull Guides? Heb. 13.7. 1 Cor. 4.16. Philip. 4.9. Iames 5.10. and commends it. 1 Thes. 1.6. As we must follow Christ, so we must fol∣low all the Saints, Prophets, Apostles, Martyrs, &c. So far as they fol∣low Christ. God hath set them before us as our Copy to write by, and our Pattern to live by; and we must answer not only for sinning against the light of the word, but against the light of good Example also. It will be one day said, you had such and such to go before you in Paths of Piety, and yet you would not follow. The faithfull are called witnesses. Heb. 12.1. Rev. 12. now if we walk contrary to their light, they will witness against us, as Noah and Lot did against the sinners of their age; but if we walk answerable to their Light, they'l witnesse for us. Their practice may comfort and confirm us in Gods way, they declare the possibility of obtaining such a grace, and make it thereby the more easie, when we have seen it done before us. If a man have a Torch to light him in a dark and dangerous path, how glad is he; the godly shine like lights in the midst of a crooked generation. Phil. 2.15, 16. their life is a Commentary on the Scripture. Now since the nature of man is apter to be guided by Exam∣ple then Precept, and to live non ad rationem, sed ad similitudinem, there∣fore God hath prepared abundance of glorious examples for our imita∣tion; and thus the Saints that are now at rest and triumphant in glory, their lives are to be our Looking-glasses to dresse our selves by, our Com∣passe to saile by, and our Pillar of a cloud to walk by.

* 1.637Object. But doth not the Scripture propound Christ as our pattern for our Imitation? Matth. 11.29. 1 Pet. 2.21.

Answ. Christ is a Pattern of Patterns, he's instead of a thousand Ex∣amples,

he's an Example that had no sin in him; so that we may and must follow him in his Morall Vertues absolutely,* 1.638 other patterns be imper∣fect and defective, but Christ is a perfect Copy, his steps we must follow, his vertues we must imitate, we must shew forth not a vertue or two, but all those vertues which did shine in the conversation of Christ, and made him glorious in the world, all those must not onely be in us, but must shine forth in our lives also. 1 Pet. 2.9. Matth. 5.16. 2. He's an Example which none can equalize nor sufficiently admire, we are apt to excuse our selves for not imitating Christ, because he's too high, hence God in his wisdom hath provided Examples of a lower rank, of men subject to the like Passions as we are. The Scripture reco••ds what glorious things they have done and suffered for God and his honour. Now these are patterns of our own rank and nature, whom we must not onely imitate, but labour to equalize, and study to out-goe the best pattern of the best Saints that ever were. We can have no excuse in these dayes of light, if we come not up to the best patterns, because we have more of the Spirit, more light, and more clear manifestation of God, then they had.

Quest. How far must we imitate the Saints, and be followers of them?

Answ. We may not follow any Saint whatsoever simply and absolute∣ly, but onely with a Quatenus, so far as he is a follower of Christ. 1 Cor. 11.7. the Saints have had their failings, and the best have a great deale of the old Adam in them. They are Pillars of cloud for us to walk by, but this cloud hath its dark part, which if we follow, we shall fall as they did. There are 4. sorts of actions which the Scripture tells us were done by Saints.

1. Some were sinfull, as Davids adultery, Peters deniall; and these are recorded not for imitation, but for Caution and admonition. 1 Cor. 10.6. these things are examples that we might not lust as they did. Their sins are Sea-marks for men to shun, and not Land-marks to walk by. It's a sad thing to love that in David, which he did abominate in himself. Yet 5. good Lessons we may learn from the falls of the Saints.

• 1. When thou readest of their sins, it should teach thee not to idolize any Saint, they were men as well as others, and had their naevos, and had need of a Mediatour.
• 2. It may teach us that the best Saints may fall into the foulest sins if they do not watch; yea into those sins they most abhorre. Of all sinnes Peter thought himself most free from that of denying Christ, and if a man should have come to Solomon when he had made that rare Prayer before all the people (1 Kings 8.22, 23, &c.) and told him, Well Solomon, for all this Prayer that thou hast made, thou wilt turn Idolater before thou dye; would not he have answered with Hazael, Am I a dog that I should do such things? This shewes that the best have in them the Root of the vilest sins, and if we be not upheld and preserved by Gods assisting grace, we shall certainly fall.
• 3. We may learn what sins are most prejudicial to us. viz. Self-confi∣dence, this brought Peter down, idlenesse and prosperity, this brought David down. Effeminatenesse brought Solomon so low.
• 4. We learn that a holy fear is necessary to salvation. Prov. 28.14. Phil. 2.12. and to have a holy jealousie over our deceitful hearts, be not high-minded but fear,* 1.639 for if such great Saints fell to such foul sins, what shall such poor shrubs do?
• 5. As you that never fell must read these Examples to preserve you

• from falling, so you that are fallen must not despaire, but read them that you may rise again by Repentance, as they did. Let us therefore watch and pray continually, for the best Christian is like a man rowing against Wind and Tyde, if he let go his Oares, he cannot in a great while recover again what he hath lost.

2. Some actions of the Saints were done by speciall instinct and instiga∣tion of the spirit, these are not for our imitation. Elijah calls for fire from heaven, which the disciples desiring were checkt by Christ. Luke 9.54. Sampsons pulling the house on his own and the Philistines heads, was by an immediate instinct of the spirit. So was Phineas his acts. Numb. 25. we must not expect such extraordinary instincts and impulses of spirit in our dayes, we must now to the Law and to the Testimony. Isay 8.20. we must suspect such extraordinary impulses, rather then expect them.

2. Some actions they did by special command from God, and if we have not such an extraordinary command, we may not imitate them. e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold,* 1.640 which they never paid again, because God bid them spoyle them, but we may not do so▪ Psal. 37.21. so God commands Abraham to kill Isaack, we have now the word for our Rule, and must not expect Revelations.

3. Some were occasionall actions, which they were not bound to in the general, but meerly for such a time, and in a case of necessity, so the disci∣ples must carry no scrip nor gold, but preach freely. * 1.641 Matth. 10.8, 9, 10. 'twas as a Temporary command, as appeares Luke 22.35. such was Pauls practise in working for his living. † 1.642 Acts 13.3. and 20.34.

4. Some actions of the Saints are acts of Holinesse and Righteousnesse grounded on the word of God, and in these it is that we must imitate them. There is a magnetical vertue and hidden excellency in good exam∣ples, to allure us to vertue, as there is a divellish efficacy in lewd exam∣ples to make us wicked, Ieroboams wickednesse drawes Israel to sin, so there is an heavenly efficacy in good examples (when sanctified) to make us holy. Iudg. 2.7. the people serve the Lord all the dayes of Ioshua who was a good man, and the Elders who out-lived Ioshua, so long as they had a good example, they served the Lord. If Crispus the Ruler of the Sy∣nagogue believe, all his house believe with him. Acts 18.8. Theodosius by his holy example made his Court a Nursery of Religion. The patient suffe∣rings of the Martyrs made many Martyrs; Iustin Martyr tells us that the pious lives of the Christians were a meanes to convert him. Hence the Scripture ascribes a converting power to good example. 1 Pe∣ter 3.1.

2. Their example will be a Cordial to comfort us in our distresses. There is no misery that can befall us, but it hath befallen some of the Saints before us. Art deserted in thy own apprehension? so was Heman. Art poor? so was Iob. Art persecuted? so was David. Art called to difficult duties? so was Abraham: so were the Martyrs called to forsake all. If a man be to go through a vast howling wildernesse, this is a sad journey, yet if he see a beaten high way all along, this is a great comfort to him in his jour∣ney. This is our condition, the way to Heaven is through a wildernesse of trouble, our comfort is, 'tis a beaten way, thousands of Saints have gone before us in it.

3. This following of them will evidence our salvation, and assure us of our reigning with him in glory. 1 Thes. 1.4, 5, 6. know Brethren your Electi∣on, but how? because ye became followers of us Peter Martyr tells a story

of a deformed man had married a very deformed wife, and being desi∣rous to have handsome children, he bought abundance of curious Pictures, and caused his wife every day to view them, and as (he saith) the man had handsome children. The application is plain, Let us set the beau∣tifull examples of Gods Abrahams,* 1.643 Pauls, &c. before us, and then though by nature we are deformed, yet by the assistance of Gods spirit enabling us to follow the holy examples of his people, we shall become beautifull and lovely in Gods eye.

2. Observe,* 1.644 That 'tis lawful sometimes, and in some cases to mention those Graces which God hath given us. Paul here to comfort and quicken Timothy tells him of his Faith, Patience, Long-suffering, Afflictions, and how the Lord delivered him out of all. In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall. Phil. 1.12, 13, 14, &c. Iob 29. and 31. declares his innocency and integrity to the world. * 1.645 Self-commendation is lawful in eleven cases.

Caut. But then the † 1.646 Matter, the measure, the Manner and End must be good, it must not be to advance our selves, or exalt our own names (as many Sectaries do who call themselves Saints, The holy ones, the servants of the living God) but to bring glory to God, and exalt his name. What the Pharisees spake proudly and falsely, a believer may speak humbly and truly, Lord, I blesse thee that I am not as vile as the vilest, since by na∣ture I am as vile as any, 'tis thy Free-Grace and distinguishing-love that hath made the difference.

My Doctrine.

Q. d. Thou hast known my doctrine to be sound and sincere, without the mixture of humane inventions. Nudus nudè, nudam patefeci verita∣tem. I have faithfully fed Christs flock with the sincere milk of his word; and not as the false Prophets do with the chaffe of their own deceits and dreames. One speciall note whereby to know a true Minister, is his doctrine, this is that fruit by which you may discern a false Prophe•• from a true one. Matth. 6.16. by their fruit (i. e.) by their doctrine you may know them: if they teach such things as infect the judgement with error, or taint the life with uncleannesse (though they seem never so holy) note them for false Prophets. Our Saviour by the truth of his doctrine proved himself to be sent of God. Iohn 7.16, 17, 18. and 12.49, 50. Paul commands Timothy to keep the pattern of wholsome words. 2 Tim. 2.13. and Titus must be careful in appointing Ministers for the Church, to chuse such as hold the faithful word. Titus 1.7.9. Morall Vertues may be found with a false faith, let not those Apples of Sodome deceive you, for as there may be good doctrine where the life is bad, so there may be false doctrine where the life is seem∣ingly good. Look therefore in the first place to the doctrine, and in the second place to the vertues which seem to commend it: so doth Paul here, first he tells you his Doctrine was found, and now he comes to declare his Graces, and how he lived.

2. Manner of Life.

Q. d. Thou hast not onely known my doctrine, bnt my life also; neither hast thou onely known an action or two, but thou hast known the whole

* 1.647 course and Series of my life; (partly as an eye-witnesse, and from credible witnesses and clear demonstrations) and how my conversation and do∣ctrine have agreed.

Note, That 'tis an Houourable thing to joyn with sound doctrine, an uncorrupt & exemplary life and conversation. They that believe in God must be Patterns of good works, thus must Ministers per∣swade and induce beliefe. Believe me for my works sake, whether my do∣ctrine be of God. Iohn 13.38. It aggravateth the sin of unbelife, when both doctrine and manners of life testify that it is of God. Matth. 21.32. A Mini∣ster with true doctrine, and a bad life weakens the credit of the truth he teacheth, pulls down what he builds, declares a profane heart in despising the doctrine delivered from God; and incurres the Pharisaicall brand. Matth. 23.3. They say, but do not.

3. Purpose.

* 1.648Q. d. Thou hast throughly known my ends and aymes, the intention and scope of all my doings and sufferings of my life and doctrine. Thou knowest very well that I never sought my self, my own ease, profit, plea∣sure or applause; but the glory of God and the good of his Church, have been the ultimate end of all my actions.

Quest. But who can know another mans purpose?

Answ. A close Hypocrite will hide it much; but a sincere man cannot but manifest it to such as live familiarly with him, and observe him. Hence Note, That good men have good aymes, ends and purposes. 'Tis not sufficient that a mans actions be materially good, but they must be for∣mally and finally good; the bent and intent of the heart must be right. 'Tis the end which denominates the action, and makes it either good or bad. Religious duties are to be tried not onely by their Acts,* 1.649 but specially by their Ends. A man may do that which for matter is right in the sight of the Lord,* 1.650 yet if he do it not with an upright heart, all is nothing. 2 Chron. 25.2. Iohn in de∣stroying the house of Ahab, did that which was right in Gods sight, but because his End was Selfe, God afterward deales with him as with a Murderer. Ho∣sea 1.4. Let us therefore get honest ond good hearts (Luke 8.15.) and then our intents and purposes will be good, and we shall finde acceptation with God in what we do. 1 Kings 3.6. and 2 Chron. 30.18, 19, 20.

4. Faith.

Long-suffering, Love, Patience. Foure Graces which grace and adorne a Christian, but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties. viz. in Preaching, Praying, Watching, and disputing against gainsayers.* 1.651 So the word faith is used. Titus 2.10. shewing all good faithfulnesse, viz. in the discharge of their duties.

2. It notes Pauls firme affiance and confidence in God, by which he was enabled to undergoe all those labours, dangers, and diffi∣culties, which he met with in his way, without despair or despondency:

as Antipas is said to be faithfull to the death. Rev. 2.13. so Paul perseve∣red in the faith of Christ even to the end.

Obsorve, 'Tis a Ministers glory to be faithful in his place and calling, that we are which we are in our Relations and Callings. When a Minister is studious in the Law of God, diligent in praying, preaching, and watch∣ing over the flock, doing all out of a love to God, and deep compassion to the soules of the people; using all means both by an holy inoffensive life, and sound doctrine, to win them to God: this is our crown and re∣joycing. 2. Cor. 1.12.

2. Take it for saving faith, and so this Grace is very nessary for a Mi∣nister,* 1.652 that he may constantly and couragiously go on with his work, being

hereby assured.

1. Of Acceptation.

2. Protection.

3. Remuneration.

hereby assured.

1. Of Acceptation.

2. Protection.

3. Remuneration.

hereby assured.

1. Of Acceptation.

2. Protection.

3. Remuneration.

1. Of acceptation, both of his person and performances in Christ. Ephes. 1.6.

2. Of protection in all his ways. Christ holds his stars in his right hand, which shews his special love and tender care over them. * 1.653 Rev. 2.1. as we are exposed to greater tentation, so we are under more special protection.

3. Of Remuneration ánd reward. Isay 49.4, 5. though the Labans of the world change our wages ten times, yet our reward is with the Lord.

5. Long-suffering.

Lenity and Long-suffering is a vertue, which consists in moderating our anger and keeping us from revenge,* 1.654 'tis needfull for all men, but speci∣ally for Ministers, who must not presently cast men off as reprobates and dogs, but wait when God will give them repentance. Hence the Apostle makes this one speciall Qualification of a Minister. 2 Tim. 2.24, 25. and 4.2. Rigour rather alienates wicked men from the truth, and drives them further off instead of winning them: but gentlenesse, calmnesses and hu∣mility melts them, and brings them into their right mind. Now this Le∣nity and Long-suffering must be exercised towards all in generall. 1. Thes. 5.14. but specially.

1. Towards wicked men that are as yet unconverted, there is a possi∣bility of their conversion, and therefore we must shew all meeknesse to∣wards them, remembring what we our selves sometimes were. Titus 3. 2, 3. 2 Tim. 2.25, 26.

2. Towards those that are lapsed and fallen through infirmities Gal. 6.1. 1. Thes. 5.14.

3. Towards such as differ from us in opinion, we must not presently cast off every one that saith not as we say, but wait till God shall further enlighten them, and discover the truth unto them. Philip∣pians 3.15, 16.

4. Towards persecutors and open enemies of the truth. We must bear and forbear, even when many and great wrongs are done unto us. Hence Christ prayed for those that crucified him; and Steven for those that stoned him, and Paul for such as persecuted him; he was not enra∣ged with anger against them, nor did he raise tumults or seek revenge, but he takes all quietly, and resists opposers with a raise, heroick, yet calm spirit.

1. This will make us like unto God, who is slow to anger. Exodus

34, 6. and bears with much long-suffering the Vessels of wrath. Rom. 2.4. and 9.22. we cannot be so wronged and abused every day as God is,* 1.655 and if he beare with such, we may well beare. Our natures are very apt to revenge, to give blow for blow, and reproach for reproach; but happy is that man which hath the command of himselfe, in whom this vertue dwells, How oft is it commanded and commended to us. 2 Cor. 6.6. Gal. 5.22. Ephes. 4.2. Colos. 3.12.

2. Consider we live not amongst Angels, but amongst Devils incarnate, amidst a forward, perverse, rebellious nation; so that without Pati∣ence, yea Long-suffering, which is patience heightned and extended, there is no quiet nor comfortable subsisting in the world. Patience may enable us to endure the common and ordinary crosses and calamities of this life; but there is need of Long-suffering to endure those great and grievous injuries which we must expect from malicious men: yea and sharp trialls oft-times from God himself.

5. Charity or Love.

* 1.656Though in our ordinary speech we confound the words, yet Love is the more proper and comprehensive word, as including both the Affe∣ction and Habit of love, as also the actions and duties of Love. But chari∣ty is too narrow, and oft notes but the effects of love in works of charity and mercy. 2 Cor. 2.7, 8. Heb. 6.10. A man may have much charity, and yet no love; he may give all his goods to the poor, and his body to be burnt, and yet want Love. 1 Cor. 13.3. Hence the Geneva Translation and others render the word, Love, both in the Text, and in 1 Cor. 13. ult. So then we have here in Paul those three Theologicall Graces (saith Aquinas) of Faith, Hope, and Love; for in Long-suffering and pa∣tient waiting, (saith he) Hope is included. By Love may here be meant Pauls Love both to God and man,* 1.657 but especially it may seem to relate to his love towards men. He loved all both good and bad, friends and foes; the one with a love of delight and complacency; the other with a love of pity and compassion. And 'tis well observed by a Reverend Divine, that we must love bad men but not bad manners, and that 'tis an act more of faith to love such, then good men, &c. Good men love not to confine their Love, but as the Sunne diffuseth its beames to all,* 1.658 so good men wish well to all. Revel. 22. ult. Grace be with you all. This Grace is very requisite, especially for a Mini∣ster. Love is an active thing, it will make us willing to spend our selves, and be spent for Christ, it will even constrain us to use our gifts for Gods glory, and the good of men. 2 Cor. 5.14. for as re∣ward hath an attractive, and punishment an impulsive, so Love hath a compulsive faculty: it's a kind of omnipotent Affection, it answers doubts,* 1.659 removes feares, lessens difficulties, con∣quers tentations, makes the Coward valiant, the covetous prodigall, the slothfull active, so that then we begin to live, when we begin to love. Nothing workes kindely upon the heart but what comes from love, the wheeles never move well till they be oyled with it: Hence the Apostle would have all things done in Love. 1 Cor. 13.16. out of love to our people we should labour to preserve their love,* 1.660 by being helpfull, hospitable, courteous, patient, mercifull, &c. preferring their soules before our dues, that they may see we seek not theirs

but them; not that we should betray the Rights of our places, but claime them with all tendernesse and evidences of Love and Peace.

7. Patience.

Q. d. Thou hast fully known my Patience in bearing and forbearing, in a quiet and submissive way undergoing all those adversities, afflicti∣ons and persecutions which I met with from an ungrateful World. Our life here is surrounded with trials Internal and Ex∣ternal; so that without Patience we shall sink un∣der the burthen.* 1.661 This keepeth us in the Possessi∣on of our selves, Luke 21 19. and enables us to bear injuries with a quiet moderation of mind. God will try us, Satan will sift us, and the world molest us, so that unlesse we be armed with Patience,* 1.662 with All Patience and Long-suffering, we can expect no joy, Colossians 1.11. A little Patience will not doe, for we have no little enemies to oppose us, it must be All Pa∣tience and all strength. This also is a Vertue very requisite for a Mi∣nister, who hath to doe with all sorts of men; some are dull, some fro∣ward, some weak, some wayward; so that without patience there is no good to be done. 'Tis for Pusillanimons spirits to be alwayes mur∣muring, complaining, and seeking revenge. The weakest Creatures are most Vindicative.

But noble,* 1.663 Heroicke Spirits passe by Offen∣ces, contemne Contemners, and are silent un∣der the greatest pressures. They are prudent men and so are patiently silent under Gods afflicting hand, Amos 3.5.13. [See the various acceptation of this Text in Caril, Iob 13.5. page 367.] 'Twas a good Answer of Chrysostome to Eud xa the Empresse, if the Queen (saith he) will banish me, let her banish me, the earth is the Lords, and the fulnesse thereof. If she will saw me asunder, Let her doe it, Isay suffered as much, yea, if she will throw me into the Sea, I will yet remember Ionah. This is an Ornament of great worth, not onely in the sight of man, but also of God, 1 Peter 3 4. without it we are unfit for duty, as the troubled Sea unfit for voyage. Without it we double and increase our burthens, like a wilde Bull in a net, or the untamed Hei∣fer we may gall our necks,* 1.664 but never break the yoke. Without Patience no Grace is perfect, Faith hath but halfe its strength, and hope is feeble, Iames 1.4. By our Patience we please God, displease the Devil, rejoyce the Angels, and many times melt and convert our enemies: by this means we heap coals of conversion or coals of confusion upon their heads, Romans 12.20. This will keep us good in a bad condition, so that a man enjoyes himself when he hath nothing else; and though he have nothing, yet is as one that possesseth all things.* 1.665 The consideration of this made Tertullian to cry, Farewell all, so I may but get patience. Now that we may attain it.

1. Get Knowledge, that will help to answer Objections and Doubts, and so quiets the soul.

2. Get Humility; Pride breeds impatiency, but this will make us qui∣etly to submit our wills to Gods Will. God is the Potter and we are his Clay: We must be content to be raised or ruined, made or marred ac∣cording

as he pleaseth.* 1.666

3. Get Faith, this breeds Patience, Romans 5.2, 3.

4. Get love, it endureth all thing, and makes hard things easie, 1 Corinthians, 13.7.

[For Patience, See Robinsons Essayes Observ. 35. Ames, CC. Lib. 3. Cap. 14. Bishop Andrews, on first Comment. Cap. 14. Byfield on Colossians, 1.11. Master Valentines Sermon, on Zeph. 3.8. Preach't 1643. December 28. Churches Miscel. Page 122. Master Samuel Fisher, on Psalm 39.9. Doctor Preston on Iames 4.7. Drexelius Gymnasium Patientiae. See 16. Reasons to move us to Patience, in Master Youngs Counterpoyson against grief, Chapter 17. And Master Francis Rous, Art of Happinesse. Chapter 10.

VERSE 11. Persecutions, afflictions; which came to me at Anti∣och, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me.

THere are two things which doe usually much trouble the Ministers of the Gospel.

• 1. The swarms of false Teachers and Seducers.
• 2. The persecutions which they meet with from such.

Against the former the Apostle comforts us, Vers. 9. against the latter in this Verse; where he shewes what persecutions and afflictions he cheerfully underwent for the Gospels sake,* 1.667 that so he might animate and excite Timothy to a prudent expectation and patient enduring of the like; and withall he tells him, How the Lord delivered him out of all.

In this Verse we have first Pauls sufferings set down in the lump in ge∣neral. q. d. Thou knowest what persecutions I endured, and how I was chased from place to place. Thou knowest what storms and tempests were raised against me, both by Jews and Gentiles, by Grecians and Bar∣barians, by Princes and People; by open enemies and false Brethren, by violence and deceit seeking my ruine.

2. The better to arm Timothy, he tells him what afflictions he endured both Internal and External, in soul and body; from the world, from Satan,* 1.668 and from his own corruption. The word is plural and indefinite, including all manner of affli∣ctions.

1. External, as Imprisonment, banishment, reproach, hunger, thirst, nakednesse, cold, 1 Corinthians 4.11.12.13. he was oft in prisons, oft in deaths, five times he was scourged, thrice he was beaten with rods, once he was stoned, thrice he suffered shipwracke, &c. 2 Corinthians 11.23, 24, 25, 26, 27. and 2 Corinthians 6.4. to 11. there you may see large Catalogues of his sufferings.

2. As for internal afflictions and trials from sinne and Satan, See what sad complaints he makes against them, Romans 7. and 2 Corinthians 12.7, 8. So that his life was a perpetual Warrefare, he was beset with enemies within and without, which put him to much sorrow and af∣fliction.

2. He descends to particulars, and names the places where he suffered, that he might the better record the whole History; and the better work upon Timothy, who was partly an eye-witnesse, and partly an eare-wit∣nesse, and had heard of many of his sufferings by the relation of credible witnesses: for Pauls persecutions at Antioch, Iconium and Lystra are re∣corded, Acts 13. and 14. But Timothy began not to cleave to Paul till Acts 16.2, &c. Paul had suffered much in other Cities, as appears in the Acts of the Apostles, but he mentions his sufferings in these three Cities, because Timothy had heard more of these, being born at Lystra which was a neighbour City.

1. Antioch and Iconium, and so they were more fresh in his memory. Or else because the persecutions in those places were raysed more especi∣ally by the Jewes, who were more violent in persecuting Paul, then the

Gentiles were. However the Apostle the better to animate his son Ti∣mothy, puts him in mind of these particular persecutions of his, that he might not faint, if God should call him to like sufferings. q. d. O my dear son Timothy, though thou hast suffered something for Christ, yet thou never hadst those trials that I have had, thou never wast cast out of so many Cities, nor so oft imprisoned, whipt and stoned as I have been, my troubles have been great, and my afflictions many yet this is my comfort, let it be thine also, that the Lord who hath delivered me, will also deliver thee out of all thy troubles and afflictions.

1. Paul comes to Antioch in Pisidia, not Anti••ch in Syria: this Pisidia was a part of lesser Asia, of which Antioch was the Metropolis; here the believers were first called Christians, Acts 11. hither came Paul and Bar∣nabas, whose Ministry finding good successe, they were envied by the Jewes who expelled them out of their coasts, Acts 13.14.44.45, 50, 51. being expelled from Antioch, they go to Iconium, the Metropolis of Lyca∣onia, where many believe to the grief both of Jewes and Gentiles, who with their Rulers thought to stone them, which the Apostles discerning fled unto Lystra and Derbe Cities of Lycaonia, Acts 14.1. to 8. surely there they will use them better; alas, no, for there they stone Paul, and lea∣vie him for dead, Acts 14.19, 20. All wicked men hate the good, as all Wolves do the Sheep.

2. Paul goeth on, and tells Timothy, that he knew what persecutions he endured. viz. besides those which he now mentioned, he had suffered many things in many other places.

3. Lest Timothy should be dismayed, as he had told him of the sowre, so now he tells him of the sweet; as he had told him of his dangers, so now he tells him of his deliverance. But out of them all, the Lord delivered me.* 1.669 I came not out of these troubles by my own power or policy; but by the strength of the Lord, 'tis he, even he alone that delivered me not out of one or two, but out of all my dangers and distresses. When all created comforts fayled me, yet he never failed me, nor forsook me, in six troubles he was with me, and in the seaventh he did not leave me. Feare not therefore Timothy, for God will be the same to thee, as he was to me, if thou patiently wait upon him as I have done. Despair not then under the Crosse, but assure thy self of Victory.

1. Observe, That persecutions and afflictions are the proper portion of Gods dearest servants in this life. Paul a choyce and chosen vessel, yet loaded here with persecutions. But of this, see more verse 12.

2. Observe, That Gods people may tell of their own sufferings; so doth Paul here,* 1.670 and Colos. 1.24. and 2.1. and 2 Cor. 1.6.7. Provided it be done modestly, and sincerely, not proudly and Hypocritically; for Imitation and Consolation to the godly, and not for ostentation, and self-seaking.

3. Observe, That a Christian without sinne may be sensible of the try∣als and persecutions which he meets with from the world. He may groan under them; but he must not grumble; it must be the mourning of Doves, not the roaring of Beares: a sheep may be as sensible of the biting of a Dog,* 1.671 as a Swine is, though he raise not such a dust, nor make such a din. We may not be senseless and stupid, for Grace doth not destroy, but re∣ctifie natural affections: hence Christ himself in his troubles and agonies in an humble manner complains unto God, and cries with tears, and was heard.

4. Observe, That persecution attends the preaching of the Gospel; where ever the Gospel comes in the power of it, it will alwayes meet with opposition from the Devil and his agents. No sooner doth Paul preach at Antioch, but presently there are some that rise against him. The whole Book of the Acts of the Apostles proves this point.* 1.672 God came not to send worldy, carnal wicked peace into the world, but a sword, Matthew, 10.34, 35. by accident the Gospel meeting with mens corruptions, breeds division.; though per se, and in it self it breeds that peace of Conscience which passeth all understanding.

5. Observe, That persecution spreads the Gospel, if the Apostles can∣not preach at Antioch, they'l goe to Iconium, and when persecuted, thence to Lystra. So Acts 8.1.4. the enemies persecute the Church, and thereby spread it, contrary to their own intentions. Persecution is so farre from hindering, that (the Lord so wisely ordering it) it mightily spreads the Gospel; according to that Prophesie Dan. 12.4. many shall run to and fro, and knowledge shall be increased. Such shakings make way for Christ, Hag. 2.7.* 1.673 The Church like a quick-set hedge grows the thicker for cut∣ting, this Vine is the better for bleeding, and this Torch burns the better for beating. The more Pharaoh opprest the Israelites, the more they in∣creast, Exodus 1.12. As Saint Augustine sayes of his times. Ligabantur, urebantur, caedebantur, & tamen multiplicabantur: the Saints were bound, burnt, beaten, &c. yet they increased still; Pauls bonds and imprison∣ment further the Gospel, and made the brethren more bold in professing it,* 1.674 Philippians 1.12.13, 14. many by beholding the constancy and courage of the Martyrs, together with the cruelty of their bloody enemies, have been converted to the Truth. The Bishops by persecuting the Godly in Old-England, have spread the Gospel in New-England. Thus the Lord catcheth the wise in their own Plots, and snares the wicked in the works of their own hands, Psal. 9.16. Iob 5.12.13.

6. Observe, That when we are persecuted in one City, we may law∣fully fly unto another. The Apostles being persecuted at Antioch, fly to Iconium, and from thence to Lystra. This is no more then what Christ commands, Matthew 10.23. When they persecute you in one City, flee to ano∣ther. Christ doth not onely permit but command us (when occasion serves) to fly, Matthew 24.16, 17, 18, 19. 'Tis no signe of an ignoble and low spirit to fly in some cases. The best of men have done it. Iacob when in danger fled, Genesis 27. and Moses, Exodus 2.15. Elijah, 1 Kings 17. Vriah Ier. 26.22. Christ himself oft fled from his enemies, Matth. 12.15 Iohn 7.8. and 20.29. and those valiant Martyrs, Hebrewes 11.37, 38. and Paul a man of an undaunted Spirit, is let down in a basket, Acts 9.25. 'Tis prudence sometimes to conceal our selves and reserve our selves for better times.* 1.675 Marriners in a Tempest yield to it for a time, who yet would willingly be at home. Moses desired to rescue the Israelite, in slaying the Egyptian, but when he saw the Israelites understood not his calling, and what was the cruelty of Pharaoh, he gave place to the Tempest, and reserved himself for fitter times. So that in some Cases it may be lawfull to flie. As

• 1. If a man be but a young beginner in Religion, and doe not finde strength to endure the brunt of persecution.
• ...

• 2. If the persecution be personal, then Moses, Elijah, Christ and Paul fled: So Ioseph, Matth. 2.13. Athanasius and Polycarp..
• 3. If our flight and concealing our selves may make more for Gods Glory, the good of his People, and the good of our own souls, 'tis law∣ful in such a case to fly: and if a man (for consci∣ence sake) shall forsake Father,* 1.676 Mother, Friends, and Lands, this is no deserting of the Truth, but a Degree of Martyrdome, and very pleasing to God. Yea, not onely the Law of God, but even the Law and Light of Nature bind us to preserve our lives by all just and lawful means.

Caution. Yet when the Lord shall call us to suffering, and shall shut up all wayes of just escaping, then he will be with us, and enable us to en∣dure the trial, so that we may not stirre. E. g. When a man is cast into prison by the Magistrate for confessing the Truth, he may not then break the doors, Violate his Promises, dissemble his Religion, or use any indi∣rect means to get deliverance. Hence Gods servants when they were in prison, would not use any indirect means to get out again, Acts 5.19. Excellent is the Example of Master Frith,* 1.677 when some of his friends had contrived his escape, he plainly tells them, that if they should leave him, and goe to Croyden without him, and tell the Bishop they had lost Fryth, I would sure follow after as fast as I could, and bring them newes that I had found and brought Frith again &c. When God calls us to witnesse to his Truth we must sticke to it, else if we be ashamed of Christ and his Truth, he will be ashamed of us, Marke 8. ult. He will take no pleasure in us▪ 'tis a Meiosis (i.) He will utterly abhorre us, Hebrewes 10.38. the fearful (i.) such as out of base fear to save their lives or goods deny Christ must be cast into Hell, Revelations 21.8. Such bring terrour of Conscience upon themselves in this life, as Spira, in Queen Maries dayes, they dishonour Religion, as if it were not worth the suffering for, and so bring dishonour upon themselves.

He that pleases may see this Case more fully debated. in Master Per∣kins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel. l. 3. c. 8. * 1.678 Altingius Pro∣blem. P. 2. Problem. 3. there you have the Q. debated Pro & con. Ward on Matth. 10.23. Aretius Probl. loc. 2. de fuga.

6. Observe, That these whom God calls extraordinarily, he endues with extraordinary gifts. Paul and Barnabas were called extraordinarily, and they shew it by the Miracles they wrought, Acts 14.3, 8, 9. by the ex∣traordinary successe in their Ministery, and by their understanding the Lyaconian Language without teaching: a gift peculiar to those times for the more speedy spreading of the Gospel, Acts 2.6. which shewes the fol∣ly of the Impostors of our time, who pretend to an extraordinary call (as the Apostles had) when they have not so much as ordinary gifts: when they can heal the sicke, blinde, lame, &c. and speak all manner of Languages without study, then we shall beleeve they are extraordinarily called; but till then we should esteem them (as they are indeed) Impo∣stours and deceivers.

7. Observe, That the more laborious and active any are for Christ the greater opposition they must expect from the world. As Paul laboured more then others, 1 Corinthians 15.10. So he suffered more then others. A man that goeth soltly by, is not molested with Dogs, but he that rides faster then ordinary, shall have all the Dogs in the town after him. The world lies snorting in their sin, and cannot endure such as would waken them. 'Tis observed of the Church of Sardis and Laodicea which were dead and cold, that they had no such trouble as Smyrna and faithful Philadelphia had.

8. Observe, Gratious men are constant men, no troubles can break them off from Gods wayes and works; Persecute, prison, stone them, they are still the same. As the Martyr told the Bishop, Rawlins you left me, Rawlins I am, and Rawlins by Gods grace I will continue. No dangers nor difficulties can drive them from their dueties, but if they be stoned, and knockt down in one place, they rise in another. They are faithful to the death, and so receive a Crown of Life. Revelations 2.10. many with Demas begin in the Spirit, but end in the flesh, they embrace a more easie flesh-pleasing way, and so loose all, Galat. 3.4. but the faithful have not so learned Christ: They know not what 'tis to yield, when they can stand no longer on their feet, they will fight upon their knees. Iacob will have the blessing though he halt for it, and the woman of Canaan will not leave Christ, though he call her Dog.

Observe, Not onely our dangers, but also our deliverances must be ob∣served and recorded by us. The Apostle had told us before of his perse¦cutions, now he tels us how God delivered him out of all. We must not coldly and carelesly pass over the great things which God doth for us, but sit down and consider them with all their Circumstances, till our hearts be inflamed by them, we should sit down, and with an holy silence ad∣mire the wondrous things which God hath done for us, 1 Samuel 12.24. Zech. 2.13.

1. Observe, Gods singular wisedome in turning the Plots of Persecu∣tors an their own Pates, Psalm 9.16. and to his own prayse, Psalm 76.10. by their opposing the Gospel he spreads it.

2. Observe, His Power in Over-powring all the Tyrants of the world, how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot: Psalm 2.9.

3. Observe, His Truth and Faithfulness to his People, doing for us a∣bove all that we can speak or think; we can speak of much, and we can think of more, but God doth for us above all our words or thoughts.

4. Observe, His tender Love and care over his People. He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey, Psalm 91.4. He keeps us as the apple of his Eye, Deut. (32.10. Psalm 17.8. Zech. 2.8.) which is the tenderest piece of the tenderest part, and will endure no jests; it is guarded by Nature with many Tunicles. To quicken you to this duty:

• 1. Consider,* 1.679 that 'tis a point of special wisedome to consider the sin∣gular providences of God towards us, Psalm 107. ult.
• ...

• 2. 'Twill bring us unto nearer communion and acquaintance with God, Psalm 107. ult. we shall understand the loving kindnesse of the Lord, we shall attain to a more intimate, sweet, experimental knowledge of God.
• 3. This will be a means to support and comfort us in future evils. Da∣vid considering how the Lord delivered him from the Lion and the Bear, concludes from thence his conquest over the Philistim. So the Apostle reasons from former deliverances to future, 2 Cor. 1.10. This is Scrip∣ture Logick he hath delivered, that we know, he doth deliver that we see: therefore we conclude he will still deliver. This will be meat to us in the wildernesse, and hidden Manna to comfort us in new afflictions. A God tried and found faithful is a singular support in a time of trouble.
• 4. 'Twill incourage us to persevere in Prayer, Psalm 116.1.2. a secure, un-observant Christian, is a Non-praying Christian.
• 5. 'Twill quicken us to Praise God. The most observant Christians, are the most thankful Christians. Who can observe the singular love and care of God to him and not be thankful for it? This will make us say with admiration, Lord, what is man that thou shouldest thus magnifie him? Iob 7.17, 18. Let us therefore be much in considering both the dangers and deliverance of the faithful; their example will be a great support to us in the like trials, Psalm 34.4, 5, 6. Hebrewes 12.1.2, 3. Iames 5.10.11. 'Tis some ease to us when we see our case is not singular, 'tis no other then that which befalleth other men, 1 Cor. 10.13. and the rest of our brethren in the world, Matth. 5.11, 12. 1 Pet. 5.9.

10. Observe, Though the righteous meet with many troubles, yet the Lord delivers them out of all, * 1.680 Psalm 34.19. we have here:

• 1. A concession, many are the troubles of the Righteous, [Rabboth rag∣noth, multa & magna mala, the word will bear both:] they are for num∣ber many, and for nature great.
• * 1.6812. Here's a consolation, but the Lord delivers them out of all. He is with them in six troubles, and in the seventh he doth not leave them, Iob 5.19.20, 21. Psalm 71.20. and 92.14, 15. and 118.13, 14. and 149.4. and 116.6, 7. Iohn 16.20, 21. 2 Timothy 4.17, 18. 'Tis Gods usual Me••hod to bring his people through great miseries to the enjoyment of great mercies, He first brings them through fire and water, before he sets them in a wealthy place, Psalm 66.12. Ioseph is first sold, tried, imprisoned; and at last delivered, and then his Prison is changed into a Palace, his iron chains into golden ones, and his Prison Rags, into glorious Robes. Iob past through many troubles, yet in the conclusion the Lord delivered him out of all, and made his latter end better then his beginning, Iob 42.10, 12.

Lastly, Observe, The Lord is the sole deliverer of his People: what∣ever the means or instruments of our deliverance be, yet he is the Author and the efficient cause of them all. 'Tis he and he onely that delivers us out of all our troubles. As he brings us into troubles, so he onely can bring us out again. He kills, and he makes alive, he wounds and he must make whole, Hos. 6.1. Deut. 32.39. Ier. 30.7. besides him there is no Savi∣our, hence 'tis doubled by way of Emphasis, Isay 43.11. I, even I, am the Lord, and besides me there is no Saviour (i.) none so great, yea none, but by and under him: hence he is called the God of Salvations by way of Emi∣nency

in the Plural number, to distinguish him from Idoll-Gods which cannot save. Psal. 68.19, 20. He that is our God, is the God of Salvations. viz. Temporal, Spiritual, and Eternal.

1. All our Temporal salvations come from him, he saves us from the Sword, Famine, Plague, &c. 1 Kings 8.33. &c. and this he doth either

• Immediately,
• or Mediately.

1. Sometimes he saves his people immediately without meanes, by his own immediate power; he is agens liberrimum, a most free agent; and though he have bound us to the use of meanes, yet himself is bound to none. Hence when all meanes hath failed, then his own arm hath brought salvation to his people. Isay 63.5. Exod. 14.21. he himself will be to Ie∣rusalem a wall of fire. Zeph. 2.5. he'l take away the mighty without hands. Iob 34.20. This is Miraculous.

2. Mediately.

1. By Meanes, all men and meanes are at his disposing, The very winds and Seas obey him, all are his servants ready to do his will. Psal. 119.91. He's Lord of Hosts, all armies are his, whether heavenly as An∣gels, Sun, Moon, Stars; or Earthly, as frogges, flies, lice, &c. or men whether good or bad,* 1.682 they are all raised and ruled by him. He teacheth their hands to war, he gives Courage, Skill, Power, Policy, and Successe.

2. By weak means he oft delivers his people, 'tis all one with him to help with few or many. 2 Chron. 14.11. by frogges and flies, he confounds Pharaoh. By Iael a woman he slays valiant Sisera, 'Twere Trumpets not of silver or gold, but of Rams-hornes, which blew down the walls of Iericho. Heb. 11.30. what's a worm against a mountain, 'tis impar congressus, a very unfit match, yet God can make Iacob a worm to thresh mountaines. Isay 41.14, 15. and his Church that is weak like a woman, to compasse and besiege a man (i. e.) to besiege Babylon and take it. Ier. 31.22. Luther▪ an obscure Monk, King Edward the sixt a child, and Queeen Elizabeth a wo∣man, shall advance the work of Reformation in despight of all opposition: when the Temple was to be rebuilt, it was not by might or power of men, but by Gods spirit on a few. Zech. 4.6. 'Tis by the mouthes of babes and sucklings, that he confounds his foes. Psal. 8, 2. God usually hangs the greatest weights on the weakest wyers, that so his name may have all the praise.* 1.683 By poor contemptible fishermen, he confo••nds the wise men of the world, and by things that are not, he confounds the things that are. 1 Cor. 1, 27, 28, 29. (i. e.) those men and meanes which are so sleighted, as if they had no being at all; these shall con∣found the things which are, viz. of great esteem in the world. Of those 277, that were burnt in Queen Maries time, 84. of them were Arti∣ficers, 100. Husband-men, servants, and labourers, 55. women and two boyes. Gedeons thirty two thousand must be brought to 300. and those shall get the victory, that the praise may be given to God, and not to Israel. Iudg. 7.2. One Abraham and his family with a little ayde overthrew four Kings. Gen. 14. little David overcomes a great Goliah. Shamgar with an Oxe goad slayes 600. Philistines, and Sampson with the Jaw-bone of an Asse, a thousand. Iudg. 3.31. and 15, 16. Though Gods people be a poor, weak, shiftlesse society, yet better and safer it is to be one of Christs little ones, then to be one of the Zanzummims, Nimrods and men of renowne amongst the wicked of the world. This kind of deliverance is Marvellous.

3. By contrary Meanes. He can make clay (which in all probability would put out sight) to open the eyes of the blind. Iohn 9.9. He can make the plots of wicked men to become their plagues, and their own do∣ings to become their undoings. He can snare them in the work of their own bands. Psal. 9.16. He can make the wheeles go forward, when we think they go backward: and those wayes of providence which we think will ruine the Nations, he can make them to raise them, He can make wounds to heale us, losses to enrich us, and divisions to unite us. This is glorious.

2. Spiritual deliverances come from him. He wounds the conscience, and heales it. 'Tis his Prerogative Royall to bind up the broken spirit, and heal such as be of a contrite heart.

3. He's the authour of eternall salvation, to all that obey him. Heb. 5.9. This will further appear, that God is the sole deliverer of his people.

1. Negatively, and exclusively, none else can help us if he be against us, all creatures answer as the King of Israel answered the woman of Tekoa that cryed to him for help, if the Lord do not help, how shall I help thee. 2 Kings 6.26, 27. as he's the God of all comfort and consolation, both Af∣firmatively and Negatively. 2 Cor. 1.3. So he's the God of all our help and deliverance both Negatively and Affirmatively, all our comfort and help is in him, and there is none to be had without him. Psal. 124. ult.

• 'Tis not 1. Idolls, that can save us.
• 'Tis not 2. Riches. that can save us.
• 'Tis not 3. Friends. that can save us.
• 'Tis not 4. Strong-holds that can save us.
• 'Tis not 5. Armies. that can save us.
• 'Tis not 6. Carnal policy, nor sinfull shifts. that can save us.

1. Idolls cannot help us. They are vanities, teachers of lies, Hab. 2.18. Ionah 2.8. Nothing in respect of any divine power or vertue.* 1.684 1 Cor. 8.4. though it be something in respect of mens vain Imaginations, who honour it as their God, yet 'tis nothing in respect of vertue or value, for it can neither help nor hurt. Ier. 10.5. They cannot save themselves from fire and plunder, Micah's Gods were stollen. Iudg. 18.18, 24. They are cursed that worship them. Psal. 97.7. they shall have sorrow that follow them. Psal. 16.4. and be great∣ly ashamed that trust in them. Isay 42.17. great then is the folly of the Papists, who fly to S. Loy for their horses, S. Anthony for their pigs, Saint George for their warres, S. Apollonia for their teeth, S. Steven for the night, S. Iohn for the day; according to the manner of their necessities, so are their Gods.

2. If God be against us, Riches cannot help us. They oft hurt us in a time of trouble. The finger many times is cut off for the gold Ring, and the souldier enquires not for the poor, but for the rich man. Riches avail not in a day of wrath. Prov. 11.4. Ezek. 7.19. Zeph. 1. ult. they flye from us when we are dying or in trouble, and have most need of help. Prov. 23.5. Hence they are called uncertain riches, they are like a broken reed, that not onely faileth, but wounds him that trusts in them. Isay 36.6. he that trusteth in them shall fall. Prov. 11.28. and be reproached for his fol∣ly, with a Lo this is the man that took not God for his strength, but trusted in his riches. Psal. 52.7. Luke 12.20.

3. Friends cannont help be they never so many or mighty, the greater they be the worse, and the sooner we are deceived by them, because we are apt to trust in them: men of low degree are vanity, but men of high degree are worse, they are not onely lyars, but a lye in the abstract. Psal. 62.9. Hence we are forbidden to trust in them be they never so great. Psal. 146.3, 4, 5. Trust not in Princes, (yet if any men can help us 'tis they) why so? for in them is no help, they dye or change their minds, and then all thy plots perish.

4. Strong holds cannot save us, if God be against us. They shall all drop as ripe figs, which with a shake or summons come down. Nahum. 3.12.14. though wicked men build walls as high as heaven, and make ditches as deep as hell, yea and make their nest in the starres, yet sin will bring them down. Ier. 49.16. Obad. 4. if sin raign within, all the fortifications without are but vain. Lam. 4.12.17. Isay 22.8. to 14.

5. 'Tis not Armies, Charrets, Horses, &c. that can help. A King is not saved by a great host. Psal. 33.16, 17, they fall that trust in them. Psal. 20.7, 8. many trust in their long sword, and think that it should save them, but God tells those that work wickednesse, yet stand upon their Sword, that the sword shall destroy them. Ezek. 33.25, 26, 27.

6. 'Tis not carnal policy, nor sinful shifts that can help us. Achitophels policy ended in folly. And so did Pharaohs working wisely. Exod. 1.10. become his bane. Hence Henry the third of France, forsaking the truth turned Papist, thinking thereby to get the Monks on his side, he was kil∣led by a Monk; yea he became contemptible to his people, Paris and his great Townes revolting from him. There is no power or policy can pre∣vaile against God. Prov. 21.30. many turne with the times, forsake the truth, make lies their refuge, and under falshood do they hide them∣selves. Isay 28.15. this is the basest refuge of all others. Sin never did good to any, it's an ill refuge which makes God our ene∣my. Isay 47 10. thou hast trusted in thy wickedness.* 1.685 What followes? Verse 11. therefore evill shall come ••pon thee.

2. Affirmatively and inclusively, all our help is onely in the Lord. He is the salvation of his Israel. Ier. 3.23. the creatures answer in this case, as they did concerning wis∣dome, Iob 18.12.14.20. where shall wisdom be found? the depth sayes 'tis not in me, and the Sea sayes 'tis not in me. So where shall help in trouble be had? Parliaments say 'tis not in us, and Armies say 'tis not in us, and Riches say 'tis not in us, &c. But 'tis God onely who is El-shaddai, All-mighty, All-sufficient. Gen. 17.1. who is a strong Tower. Prov. 18.10. and a present help in trouble. Psal. 46.1. when trouble is present, then God is (auxilium praesentissimum) most present by his Wisdom to direct us, by his Power to protect us, and by his Spirit to comfort us.

Quest. How doth the Lord deliver his people, when we oft see them lye under sad afflictions.

Answ. Deliverance is two-fold.

1. When the Lord doth actually deliver his people, as he did the three young men from the fiery furnace. Dan. 3. Daniel from the Lions den, and Peter from prison.

2. Sometimes he lets the trouble continue, but upholds the Spirit un∣der it. Thus Ioseph was in prison, but the Lord was with him. Paul had not the tentation removed, but he had strength given him to bear it.

3. If God do suffer the wicked to take away their temporal life, yet he gives them eternal life for it, change (we say) is no robbery, but this change is a great advantage, so that sometimes the Lord removes the Crosse, sometimes he mitigates it, but he alwayes works patience in the hearts of his people, and gives a happy issue and event, if not by life, yet by death which is best of all. Philip. 1.23. neither can any Tyrants take away their lives from them till they have run their race, and finisht the work which God hath given them to do. Luke 13.32. Iohn 17.4, 5. Da∣vid was oft pursued by Saul, yet dieth not till he served Gods will in his generation. Acts 13.36. Peter died not till he was ripe for Martyrdome. 2 Pet. 1.14. Paul escapes abundance of dangers both by Sea and Land, till his time was come that he was beheaded at Rome by Nero. 2 Tim. 4.6. Queen Elizabeth was cursed by many Popes, yet she out-lived nine or ten of them; and when she had finisht her course, she died in her bed in Peace. God hath numbred our dayes which we cannot passe, nor our enemies abridge us of. Iob 7.3. our times are in Gods hands, and not in the hands of our enemies. Psal. 31.15.

Quest. But why doth not the Lord deliver his people out of trouble?

Answ. 'Tis not either because he cannot or will not; but for good Ends.

1. To draw out the Graces of Gods people, that their Faith, Love, Patience, and Constancy, may be made more perspicuous to the world, we had never heard of the Chastity of Ioseph, the Patience of Iob, the Zeale of David, the constancy and piety of Daniel, nor of the Faith of those Martyrs. Heb. 11. if they had not been tryed.

2. 'Tis but to purge us and try us, not to destroy us. Isay 27.9. Iames 1.2, 3. 1 Pet. 4.12.

3. To wean us from the world, the Lord layes wormwood upon its breasts. Luther for a time found some reluctaucy in him to that Peti∣tion, Thy Kingdome come, but after that God had tossed him up and down with the waves and tempests which he met with from the world, Then no Petition was more welcome to him.

4. For the fuller discovery of the cruelty and malice of wicked men, that all the world may see and say, The Lord is righteous in their ruine.

Vse. 1. If God be the help and deliverer of his people, then woe to those who hurt them, if he be the preserver of men. Iob 7.20. then woe to those who are like their father the Devill. who is Abaddon and Apollyon the destroyer and devourer of men. Revel. 9.11.

2. Hath God delivered thee? kisse not thine own hand, do not sa∣crifice to thine own net, but give all the praise to the God of thy salva∣tion. Ionah 2.9. say with the Church, not unto us, &c. Psal. 115.1.

3. As we must praise him for deliverances past, so pray to him for deli∣verance out of trouble, Whither should we go for water but to the Sea, or for light but to the Sun? or for help but to the God of all help? If he but speak the word, he can command deliverance for us. Psal. 44.4. for

• 1. He's an Omnipotent Helper, ther's nothing too high or too hard for him. The sons of Zervial may be too strong for us, but not for him. He beholds all nations as a drop, &c. Isay 40.15, 17.
• 2. He's an Omnipresent Help, the eyes of his providence run to and fro through the whole earth in defence of his people.
• 3. He's an Omniscient Help, though we know not how to help our

• selves, yet he knowes how to deliver his. 2 Pet. 2.9. he knowes the fittest manner,* 1.686 time, and season for our deliverance, when 'twill be most for his glory and our good.

Rules.

1. If we expect help and deliverance from God, we must be such as Trust in him. Psal. 37. ult. he's the Saviour of all men by a common pro∣vidence, but his special providence extends onely to such as believe. 1 Tim. 4.10. such need not fear what man can do unto them. Isay 12.2. Iehosaphat that trusted in the Lord when a great Army came against him, was delivered from them.

2. We must be sincere and righteous men. Prov. 18.10. 2 Pet. 2.9. when a mans heart is upright, and his conversation pure, God hath a spe∣cial eye on such. 1 Pet. 3.11, 12. God will be a terrour to the wicked, but a strong Tower to the Righteous. Deut. 4.3, 4. Zeph. 2.3.

3. We must be poor in spirit, and sensible of our own wants, that we may go out of our selves and rest solely on God. He gives power to the faint. Isay 40.29. and saves such as have no power. Iob 26.2. and when we are children without a father, then Christ will be a Father to us. Iohn 14.18. he will not leave us Orphans or fatherlesse, to such the promise runs. Hos. 14.3. Iob 3.15. Zeph. 3.12,

4. We must be such as mourn for the sins of the times. God marks such in mercy. Ezek. 9.4. he hath a Zoar for Lot, whose soule was vexed with wicked Sodomites, a grave for mourning Iosiah to hide him in from evills to come. Iob 14.13.

VERSE 12. Yea and all that will live godly in Christ Ie∣sus, shall suffer persecution.

THe Apostle proceeds ab Hypothesi ad Thesin, having men∣tioned his own persecutions, he now comes to applica∣tion. Every man can say in Thesi, he must expect per∣secutions, afflictions, &c. and 'tis good for us; but when we descend ad Hypothesin, from Generalls to par∣ticulars, and tell men that even they must undergoe perse∣cutions, this sounds harsh, and is a hard saying. The Apostle there∣fore the better to animate Timothy and all the faithful against persecuti∣ons, he tells them 'tis no new thing, but the common lot of all the godly: and therefore he speaks emphatically, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & praeterea omnes. q. d. 'tis not onely my lot to be persecuted, but all the Saints that have gone before me, yea and all that shall come after me, must certainly ex∣pect persecution. The way to heaven is not strawed with roses and carnal delights,* 1.687 but 'tis beset with many dangerous tentati∣ons and difficulties. Matth. 7.14. He that will be Christs, must take up his Crosse, Christ and the Crosse are inseparable. We must have fellowship with him in tribulation, if we expect to raign with him in glory. Rev. 1.9.

I shall explicate the words in the opening of the Doctrine.

Hence observe, All those that shew forth the power of Religion in a holy conversation, must certainly look for persecution.

1. I say All without exception, be they high or low, learned or un∣learned, (qui conatur excipere, conatur decipere) if they walk in the power of Religion, must expect persecution. Isay a learned, holy man, and of the blood-royall, yet was sawen asunder. David a man after Gods own heart, a King, a man of rare accomplishments, a man of men, an ex∣pert souldier, a sweet Musitian, an amiable, mercifull, upright man, yet how was he pursued by Saul, reviled by Shemei, molested by Absolom, &c. seldome at rest. The better the man, the sooner persecuted; the De∣vill shoots his arrowes at the whitest marks. 'Tis the innocent, upright man, he and his Agents ayme at. Psalm 10.8. and 37.14. Revel. 7.9.14. innocent Abel is persecuted by wicked Cain. 1 Iohn 3.12. Isaack by Ismael,* 1.688 Gal, 4.29. Paul by Jewes and Gentiles, and Christ himself by Scribes and Pharises, who sought sometimes to catch him. Iohn 7.30.44. and anon to kill him. Iohn 5.16.18. and 8.59. Luke 4.29. and 13.31. This is a part of that Crosse which every disciple of Christ must carry. Mat∣thew 16.24.

1. He must take it up, viz. cheerfully, God loves a cheerfull sufferer, as well as a cheerfull doer. It must not be thrown upon us against our wills, but it must be willingly taken up.

* 1.6892. His Crosse (i. e.) that Crosse whatever it be which God hath allotted us, it must not be a Cross of our own making, but of Gods allotting.

3. His Crosse (i. e.) the greatest trialls, he must not onely un∣dergoe lesser trialls for Christ, but if he call him to the death of the Crosse, which was the most bitter and accursed death, he must not refuse it. This is that badge and cognizance by which the Church is

distinguisht from all other societies. Isay 54.11. Oh thou afflicted and tossed with tempests. God feeds his people with the bread of Teares, they are the Saints diet. Psal. 80.5. this is that cup which all believers must drink off, and that Baptisme with which they must be baptized. Matth. 20.22, 23. The Church carrieth the Crosse with her, where ever she goes.* 1.690 She was at first founded in blood, she flou∣risheth and increaseth by bloud, and she euds in bloud. This plainly appeares both in sacred and Ecclesiasticall History.

1. In the Old Testament we read what sorrowes the Church endured by Egyptians, Assyrians, Cananites, Moabites, Ammonites, Am∣morites, Perizites, Hittits, Hivits, Samaritans, Persians, Philistines. Elijah is persecuted by Iesabel. 1 Kings 19. Micaiah is imprisoned, 1 Kings 22. Zacharias stoned. 2 Chron. 24.20, 21, 22. Amos (7.12.) banisht Ieremy thice imprisoned, Daniel cast into the Lions den, and many tortures did the Saints then endure, as may be seen. Heb. 11.35. &c.

2. In the New Testament what persecutions were raised:

• 1. By the Jewes who crucified Christ, killed the Prophets, and Apo∣stles, stoned Stephen, and scattered the Church. Acts 8.1, 2.
• 2. By the Gentiles, and Pagans in those ten bloody persecutions under the Romane Emperours, for 300. yeares after Christ, under Nero, Domi∣tian, Trajan, Adrian, Maximian, Maxentius, Valerian, Decius, Dio∣clesian, &c.
• 3. By the Arrians, who banisht, burnt, and butchered the servants of Christ.
• 4. By the Turk, how many thousands of Christs Lambs hath that ravenous wolfe worried? and what devastations hath that wild Boare made in Christs Vine-yard?
• 5. By Antichrist, the Church hath longer and sharper trialls by that man of sin, then by all the rest; as appeares by the Martyrologies that are extant. The time would faile to tell of the cruell and barbarous Massacres in France,* 1.691 Ireland, England, Scotland, Germany, * 1.692 Savoy, &c. Rome-Antichristian hath been more cruell to the Saints, then ever Rome-Pagan was. Thus if we professe the Gospel in Power, we must look to be hated of All. Luke 21.17. Matth. 10.22. not absolutely (for some will embrace the Gospel and love us) but of very many, for so the particle all is oft used in Scripture. q. d. Where ever you carry the Gospel, you must expect opposition from some of all sorts, Acts 4.27. as Princes. Psal. 2.2. Prelates. Acts 4.1. from friends and foes, from strangers, and kindred. Matth. 10.21.34. &c. 1 Thes. 2.14, 15.

1. Sometimes the children of God fall out amongst themselves. Thus many times we see children of the same family to scratch and teare one another. Thus the Devill cast a bone of contention between Lot and Abraham. Between Paul and Barnabas there was a sharp contention, so that they departed from each other; though God turned it to the spread∣ing of his Church. Acts 15.39, 41. So Paul and Peter fell out. Gal. 2.11. The best are but in part regenerate,* 1.693 they have the root of Passion, Pride, Selfe-conceit, and all sorts of sin within them; there wants but a Temp∣tation, and then (if God leave them to themselves) they may fall, it's hard to say how far. Asa (though otherwise a good man, yet) in a rage imprisons the Prophet for telling him of his faults, and oppresseth

some of the people also. 2 Chronicles 16.20.

2. There are many secret enemies and false Brethren, that pretend to Religion and are seemingly holy, of such the Apostle complaines. Acts 26.28, 29, 30. 1 Cor. 11.26. Gal. 2.4. 'Twas a Cain which offered sacri∣fice that persecuted Abel. A circumcised Ismael, that scofft at Isaack.

Answ. Iudas which preacht Christ that betrayed him. The Scribes and Pharisees who pretended most to Religion, were Christs deadly enemies; he was crucified by such as stiled themselves Abrahams seed. Hence the Church complaines. Cant. 1.6. my mothers children were angry with me. (i. e.) the seeming children of my mother, or my mothers children by external profession. These, under pretence of Religion, are the grea∣test enemies to Religion, and under the name of the Church fight against it. As the greatest hatred is usually between men of the same profession, (figulus figulo invidet) so the greatest enemies to the Church are those vi∣pers that lye in her own bowels, you must look to be cast out by these seeming Brethren, Isai 66.5. and to be counted as monsters, and that in Israel. Isay 8.18. if it be so now, wonder not, the world will be alwayes like it self, envious and harsh towards the good.

3. As for open enemies (we have seen before) how Gebal, and Am∣mon, and Amaleck, (Psal. 83.7.. &c.) Papists, Atheists and Infidels conspire her ruine. Hence the Church is compared to a Lilly amongst Thornes. Cant. 2.2. Tyranny on the one hand, and He••esie on the other. As ignorant Tyrants, so proud Hereticks are vexing Thornes in the sides of Gods Church. This lilly is sorely rent and torne by them. The one hurts the body, these later the soule; and so are the worse of the two. The one is a Lion for violence. Ieremy 4.7. the other is a Fox for fraudulence. Cant. 2.15. 'Tis a miracle of mercy to consi∣der how the Lilly subsists in the midst of so many briars and thornes. How the Lords wheat growes in the midst of so many Tares, How his Doves live in the midst of so many birds of prey; and his Lambs in the midst of so many roaring Lions Were not the Almighty her defence, those bands of ungodlinesse would soon destroy her.

2. All that Will live godly.] a man may have many cold Velleities, wishings, and wouldings, and yet be never molested by Satan; but when men are set upon it, and are absolutely resolved with Ioshua [24, 15.] that they Will serve the Lord,* 1.694 and cleave to him with full purpose of heart. Dan. 1.8. Acts 11.23. when mens hearts are thus fixt on God, and his worship. Psal. 57.6. they must certainly look for per∣secution.

3. All that will Live.] if men would conceal their godlinesse in their breasts, and not shew it in their lives, they might pass on more quietly; but when men make open profession of their godlinesse to the disgrace of pro∣fanenesse, and by their holy lives, convince them of their wickednesse; this breeds persecution.

4. All that will live Godly.] A man may live civilly and soberly a∣mongst his neighbo••rs, pay every man his dues, and so passe for a right honest man in the world, and be praised, not persecu∣ted. But let a man begin to be truly godly,* 1.695 hating eve∣ry false way, and walking in the power of religion, such a one shall certainly meet with persecution.

5. All that will live godly in Christ Iesus.] q. d. All that resolve in the vertue,* 1.696 strength, and power of Christ, to walk ac∣cording to the Gospel of Christ must look for perse∣secution. A man may have a form of godliness, a shew

and shadow of Piety and may escape troubles; but if a man be really godly and walk in the power of Religion, he must look for hatred and opposition,

6. Here we have the inevitable and common lot of all the faithful, viz. They shall suffer persecution:* 1.697 'tis not peradventure they may, but undoubt∣edly they shall. The Devil and his agents will persecute and pursue them. These Tygers connot endure such pleasant smells, that which delights others, drives them into a rage.

Objection, How are all the godly persecuted, when we see many good men pass quietly through the world, and never loose their goods or lives for Christ?

Answer, 1. God is pleased sometimes to grant unto his Church some Halcyon dayes, he gives them intervals and breathing fits that they may fit themselves for fresh encounters. The rod of the wicked shall not al∣wayes rest on the lot of the righteous least they faint and be weary.* 1.698 Sa∣tans time of persecution is limited both in respect of manner and measure. Yet in the most peaceable times there will be some scoffing Ismalites, or some thorny Cananites to molest us, and keep our Faith, Patience and other Graces in exercise. These dogs will be barking when they cannot bite; and be raising lies and slanders when they can do nothing else.

2. Martyrs are of two sorts, Habitual ones, when a mans heart is rea∣dy to part with Father, Mother, and all for Christ, and thus every God∣ly man's a Martyr, quo ad animi praeparationem, dispositively and habitu∣tually.

2. There's an actual Martyr, when a man actually forsakes all for Christ, and layes down his life for him. Now this high degree of Honour is peculiar to some, and not to all the godly; though all suffer, yet all suffer not in the same Degree,* 1.699 Manner and Measure. God respects our infirmities, and hath one Discipline for young beginners and weak be∣leevers; and another for his old beaten souldiers; as Isay, Paul, Peter, Iohn Baptist, &c. All are not in the like troubles, yet none are altoge∣ther without troubles: and if men should let us alone, yet the Devil will not,, Revelations 2.10. Our life on Earth is a perpetual warfare, Iob 14.14. the end of one combate is but the beginning of another, within or without, in body, soul, goods or good name, we must still be exercised: So that albeit God call not all to a Degree of sufferings,* 1.700 yet he exempts none from some Degree or other.

2. As we must look for persecution from all sorts of men; so we must prepare for persecutions of all sorts.

viz.

• ...Cordis,
• ...Oris
• & Operis.

viz.

• Mental,
• Verbal,
• Real.

1. In their hearts they hate you, and this is the root of all persecuti∣on. There is a setled enmity between Christs seed, and Satans seed,

Genesis 3.15. to uphold us, Christ hath pronounced us blessed.

First, When men hate us. Secondly, When they separate us from them. Thirdly, When they reproach us: And fourthly, When they cast us out, Luke 6.22. Neither is it a light, but a cruel, deadly hatred, Psalm 25.19. They hate me with a cruel hatred, and try them with cruel mockings, Hebrewes 11.36. Sions enemies are cruel and have no mercy, Ier. 6.23. yea their mercies are cruelties, Proverbs 12.10. Neither doth God onely observe the hatred, but also the look of his enemies; a sowre countenance is persecution in Gods esteem. Vultu laeditur pietas, Genesis 4.6. and 31.2.5. yea and a jeering gesture is observed by him, Isay, 57.4.

3. There's persecution in reproachful words.: Thus Ismaels mocking of Isaac is called persecution, Galathians 4.29. and the Martyrs of old were tried with cruel mockings, Hebrewes 11.36. Let a man live in the purest Church or Family in the world, and there professe Religion in the power of it, and he shall be sure to be smitten with the Tongue, what ever else befal him. Abraham had a well-ordered Family, yet Is∣mael was found there.

3. There's persecution in

• Good-name,
• Goods
• & Person.

1. The Saints are oft tried in their Names, they passe through bad re∣port, as well as good, 2 Corinthians 6.8. They are called mad, drunk, pe∣stilent, turbulent persons, Acts 2.13. and 17.18, 19. and 28.22. Ieremy was counted a man of contention, a common barreter, Ier. 20.7.

2. In their goods, Ahab gets Naboths Vineyard, Iob is plundered of all. The Saints had their goods spoyled,* 1.701 Hebrewes 10.34.

3. In person. The world loves her own, but she's a step-mother to the people of God. God hath chosen them out of the world, therefore the world hates them. Iohn 15.18.19. and 17.14.

1. They meet sometimes with blowes. Pashur smites Ieremy, and the Apostles were scourged, Acts 5.40.41. Matthew 10.17.

2. Bonds and imprisonment. Ioseph's put in the stocks, Ieremy is cast into the dungeon, Daniel into the Lions den, Paul and Silas into pri∣son, Acts 16.24. and those Martyrs, Heb. 11.36.

3. They are brought before Kings and Rulers who are enraged against them; As Saul against David, Herod against Christ, and Nero against Paul.

4. They will excommunicate you, and cast you out, Isay 66.5. Iohn 9.34. and 16.2.

5. Banishment. David was banisht by Saul, Elijah by Ahab, Iohn was banisht into the Ile of Patmos, Revelations 1.9. so (Hebrewes, 1.3.8.) were the Saints of old.

6. Death it self. Iohn 16.2. the beast kills the Saints, Revelations 11.7, 8. We read of thirteen several Trials that the Saints endured, of which

this was one, Hebrewes 11.33. to 38. Hence the Churches troubles are called, Great, Ier. 30.7. Lamentations 1.12. Cyprian tells us, that under Decius, some Christians were sowed up in skins of Lions or Bears, and then torn in pieces by dogs, others have been cast to Li∣ons; some were drowned, others rosted, some thrown from rockes and dasht in pieces.* 1.702

Vse. This may inform us that temporal felicity and external prospe∣rity is no mark of a true Church: 'Tis rather a mark of a false Church, for we read that the wicked oft flourish usque ad invidiam, Psalm 73. Ier. 12.1. but the Crosse is the proper badge of Christs Disciples. A true note of the Church must be proper and inseparable, but this is neither. For,

• 1. External prosperity is common to Turkes and Tartars, who have (for the most part) more External riches and Temporal felicitie, then the Church of God.
• 2. The Church is a true Church without it, persecution, and not car∣nal Peace is the badge of the true Church, as you have seen before. [But this point is so fully handled by others, that I shall refer you to them for further satisfaction. See Burroughs Moses choice, cap. 7. p. 62. Gerheards Loc. com. Tom. 3. p. 1314. D. Mortons Apolog. l. 2. c. 35. Camero. Tract. in quo Eccles. Rom. praejud. Exam. cap. 8. fol. p. 338, &c. Sharpii Cursus Theolog. P. 2. p. 185.
• 2. It shewes the folly of the Millinaries, who looke for a Church in this world that shall be free from troubles and free from persecu∣tion. Then shall the Saints on earth (if you will beleeve Doctor Homes) be Sinlesse, Sorrowlesse, Temptationlesse, &c. Now whe∣ther shall we beleeve Saint Paul, who tells us, that all who live god∣ly (in this life) must suffer persecution, or a Doctor that is lead away with fancies, as I shall make appeare (God willing) when I come to 2 Tim. 4.1.
• 3. When you see God changing the condition of the Saints, do not you change your condition concerning them. Doe not c••nsure them for Hypocrites, and such as are hated of God. 'Twas the sinne of Iobs friends. We should judge wisely of the distressed, else we may soon condemne the Generation of the Righteous; not remembering that judgement usually begins at the House of God, 1 Peter 4.17. and the Church though blacke by reason of persecution and afflictions, yet is comely and lovely in respect of internal Graces, Canticles 1.5. though for a time she may lie amongst the Pots, sullied and collied with Ten∣tations, yet at last she shall be as the wings of a Dove,* 1.703 Psalm 68.13. (i.) God will so blesse her with Grace and Peace, that in the conclu∣sion she shall be admired for her beauty and Glory. Gold that is cast into the fire looseth nothing but its drosse. Stones by hewing and po∣lishing are fitted for the building, and pruned Trees are most fruitfull. Remember that to be without Tentation is the sorest Tentation, Iob 21.7, &c. Hos. 4.14.17. Am••s 6.1. Psalm 55.19. Luke 6.26.

3. Sit down and cast what it will cost you, if you will be Christs Dis∣ciple: it may cost thee the losse of all thou hast, and yet thou hast made a good bargain; thou hast cause to rejoyce with the wise Mercant who parted with all to buy the Pearl, Matthew 13.44. A man may buy gold

too dear, but he cannot buy Christ too dear; many when they first set upon Religion, promise themselves ease, liberty, riches, praise, &c. and when these weights are taken off (like Jacks or Clocks that move artificially, and not from any internal Principle of life) they stand still, and goe no further.* 1.704 A respective Religion is no Religion, when the heat of persecu∣tion ariseth, such fall away, Luke 8.13. as those did in our Saviours time that followed him for by-respects. Some to be cured of diseases, Matth. 4. Others followed him for their bellies, and for loaves, not for Love, Iohn 6.26. som out of curiosity to see the Miracles which he wrought, Iohn 6. Others out of malice to carp and cavil, Matthew 22.16, 17. Onely some few followed him out of Love and pure Devotion. Sit down then and aske your souls this Question, Can I part with all for Christ? can I rejoyce that I have any thing of worth to loose for him? if not, you are not fit to be Christs Disciple.* 1.705 He that prefers any thing before Christ is not worthy of him. O Lord (saith Austine) he loveth thee not as he should, who loveth any thing else but thee, which he loveth not for thee.

Objection, This will discourage men from embracing Religion to tell them of such sufferings, &c.

Answer, Not at all, for as our Tentations increase, so will our Conso∣lations: As we meet with great troubles, so we shall finde great joy,* 1.706 2 Cor. 1.5. If God single us out for Martyrs, he will give us the Consolations of the Mar∣tyrs. If he call us to extraordinary sufferings, he will give us extraordinary strength,* 1.707 He will give a comfortable issue with the Tentation, 1 Cor. 10.13. Bainam the Martyr who was burnt in Smith, when his arms and legs were halfe consumed:* 1.708 O ye Papists (said he) ye look for Miracles,* 1.709 here now ye may see one, For in this fire I feel no more pain then if I were in a bed of Downe; but 'tis to me as sweet as a bed of Roses.

2. Consider, the Lord doth not lay these Temptations on us to hurt us, but to better us, viz. to file off our rust, to keep us from security, to exercise our Graces, to make us conformable to Christ, who suffered be-before he was glorified,* 1.710 Luke 24.26. We must be like him not onely in Sanctification, but in suffering, Iohn 15.18, 20. Romans 8.17, 18. There are certain remainders of Christs sufferings reserved for us, sweetned in∣deed by Christs Passion, yet unavoydable by all Christs Disciples, Colossi∣ans, 1.24. Philippians, 3.10, 11. 1 Peter, 4.13. Matthew, 20.18, 19. 2 Timo∣thy 2.11, 12. They make us conformable to all the Saints, Matthew 5.12. they are the same afflictions which our brethren have tasted of. 1 Peter, 5.9. all the Fraternity have gone to Heaven this way. By these he weans us from the World. When Elijah was pursued by Israel, then he de∣sires to die, when all is Peace we are apt to say, It's good being here; but God will have have us to see that here is not our rest. We are but strange∣ers here, and may not fall in love with our Inne, instead of our Home. Strangers in a Forrein Land oft meet with hard usage, and therefore long to be at home. Hence God drops some gall into our creature-comforts, Isaac hath a profane Esau to exercise him. David hath a rebellious Ab∣solom, and Adonijah that rise against him. Iob with his wealth hath a pro∣fane wife, Iob 2.9.10. Meck Moses hath a froward Zipporah. Lastly, God doth it to advance us.

1. To hono••r here; Iosephs abasement was the way to advancement, Davids troubles the way to a Kingdome, Daniel must be cast into the Li∣ons Den before he be the second in the Realm. The way to Sion lyes through the Valley of Baca (i.) the Valley of tears. We must passe through a wildernesse ere we can come to Canaan. Hereby we Honour God, and so bring Honour to our selves. God hath much Honour by his suffering servants, when out of love to him they can sacrifice their lives and estates for him. God glories in such, as he suffers in their sufferings, so he tri∣umphs in their conquests. Hereby we bring more glory to God (in some sense) then the Saints and Angels in Heaven do: for there's no perse∣cutions nor losses for Christ there. So that if the Angels in Heaven were capable of envie, they would even envie the Saints in their sufferings for Christ.

2. These are the way to everlasting Honour. As women are said to be saved by child-bearing, not as a meritorious cause, but as a way which God hath sanctified for the salvation of such as beleeve: so those light and short afflictions work for us an exceeding eternal weight of glory,* 1.711 2 Cor. 4.17. not by way of merit, but as a means ordained by God for our salvation, 1 Peter 4.13.14. Have an eye to the recompence of reward; if your sufferings be great, yet remember your reward is greater: 'tis an unconceiveable re∣ward beyond the Tongues expression, or the hearts imagination. First 'tis a weight of Glory. Secondly, An Eternal weight of Glory. Thirdly, 'Tis a far more exceeding Eternal weight of Glory. If you loose fading, you shall have enduring substance,* 1.712 Heb. 10.34. if you loose temporals, you shall have eternals, Matth. 5.11. loose what ye can for Christ, you could never bring them to a better market, we shall have a hundred for one in this life, and in the world to come life everlasting. So that our sufferings here are not worthy to be compared to the Glory which shall be revealed Rom. 8.18. as you have confest Christ here, so he will acknowledge you at that great day, Matthew 10.32.33. and as you have suffered more for him then others have done, so you shall have a higher degree of Glory, Matt. 19.28, 29.

[See more, Yongs benefit of affliction, cap. 1. Sibs Cordials, p. 160. Cal∣vins Instit. l. 3. c. 8. S. 7.8. Bifields Mirrour, Treat. of Promises, cap. 8. p. 336. and Gods Treasury. c. 28.

Objection, But I see my persecutors flourish in health, wealth, prosperity, whilest I am poor, persecuted and low.

Answer, Fret not your self because of prosperous wicked men, for they shall soon come down, Psalm 31.1, 2.13.35, 36. and 73.19, 20. 'tis a righte∣ous thing with God to render tribulation to them that trouble you, 2 Thes. 1.6. and though they be many that rise against the Church yet the Lord hath said, he'l make Ierusalem a burthensome stone to All people, be they never so many or mighty. Zach. 12.3. they shall but wound and cut them∣selves that meddle with her, they shall all have enough of it who ever they be: as we see in Pharaoh, Saul, Senacherib, Iesabel, Haman, He∣rod, the Moabites and the Iewes who persecuted Christ and his Apo∣stles are to this day a cursed, dispersed people. Be not therefore terrified by your adversaries, Phillippians, 1.28. though they be great, yet there is a greater then they, though they plot, yet God hath a plot above their plots, he sits in Heaven and laughs them to scorn, Psalm 2. they are ludibria coeli, though terrores mundi: Psalm 37.12. the wicked plot,

Verse 13. God comes between the plot and the execution and mars all; He snares the wicked in their own devices, Psalm 9.16. Higgaon, Selah. This is a matter worthy of our chifest medi∣tation. God will punish all wicked men,* 1.713 but per∣secutors of his people, especially. As the Martyrs shall have the highest joy, so their persecutor shall have the deepest sorrow. There is a neere Union between Christ and his Church, he is the Head, and and they are his Members; he the Vine, and they the branches; he the husband, and they his Spouse, Col. 1.18.* 1.714 Eph. 1.22. & 4.15, 16. & 3.30. and therefore he must needs be sen∣sible of the wrongs which are done to them, Acts 9.4, 5. Isay 63.9. Zach. 2.8. Christ and his people have common friends and common foes. Francis the first, after he had commanded the destruction of the Protestants, was never his own man after. Winceslaus King of the Bo∣hemians, within 18. dayes after he had marked out the names of some Christians to death,* 1.715 was smitten him∣self. Though wicked men may forget their wicked∣ness, yet God will not, Amos 8.7. he can tell Amilek 400. years after what he did against Israel, and punish∣eth him for it, 1 Sam. 15.2, 3. God will destroy the de∣stroyers of his people. If Pharaoh persue Israel, God will pursue Phara••h. If Mount Seir slay Israel, God will destroy Mount Seir, Ezek. 45. per totum. If Pashur smite Ieremy, God will smite Pashur. If Ieroboam stretch forth his hand against the Prophet, that hand shall wither. If Herod vex the Church, Vermin shall vexe him. And however persecutors may escape in this life, yet they are sure to pay for it in the next, Phillippi∣ans 1.28.* 1.716 2. Thessalonians 1.6, 7.9. Rev. 19.20. and 20.10. let us comfort our selves with the remembrance of that great day. Here many times they live longest, who deserve not to live at all: Here the Israelites make brick, whilest the Egyptians dwell at ease: Da∣vid is in want, whilest Nabal abounds. Here Sion (oft'times) is Babylons captive, and they that deserve nothing, are Lords of all: yet this is our comfort, the day of the Lord will come, and then we shall be above, and our enemies shall be beneath. Now they cite us to their bar,* 1.717 and we cite them as Ierom of Prague did his adversaries to Gods Bar. I summon you all to answer me shortly before the great and just Judge of all the world. They prepare evils for the Church, and God prepares rods for them. God is jealous over Ierusalem for the wrong that is done to her, Zach. 1.4. and though he bear long, yet he will not alwaies bear. Tempus erit Turno. There's a time when they shall pay full dearly for medling with such holy things, Ier. 2.3. God hath prepared arrowes for to shoot at persecutors, Psalm 7.13. and rather then fail he will make their own arrowes to wound themselves, and fall on their own pates, Psal. 37.14.13. The fire that should have burnt the 3 young men, Daniel 3. burnt those that threw them in, and the Lions which should have devoured Daniel, devoured his enemies, Daniel 6.

* 1.718Lastly, Prepare for trials, look for storms; as sure as now we live, so sure a change will come, how soon we know not. We should therefore with Ioseph in those years of plenty, prepare for years of scarcity, and in the highest prosperity remember the dayes of adversity, for they may be ma∣ny; so did Iob. 3.23.

Rules.

That we may be Real Martyrs, and suffer rightly.

1. The man must be good. The person must please, before the suffer∣ing can please. Uprightnesse breeds boldnesse, and the Holiest men have ever proved the happiest Martyrs; as we see in Paul, Latimer, Bradford, &c.

2. The End must be good. 'Tis that which denominates the Action; a man may seem to die for the Truth, yet not in Truth, nor out of love to Christ and his Truth, but for ambition and vain glory, 1 Cor. 13.7. such suffer Iactatione magis quàm delectatione for selfe ends, and not out of love to Christ, and so loose all.

3. The matter and cause for which we suffer must be good:* 1.719 for 'tis not the suffering, but the cause which we suffer for, which makes a Martyr. We are never blest unlesse we suffer for Righteousnesse sake, Matth. 5.11. When men suffer as murtherers, malefactors, blasphemers, and disturbers of the Peace of the Nation (as the Quakers do) this is cause of shame; but if a man suffer as a Christian its cause of rejoycing, 1 Peter 3.14. and 4.15, 16. When men hate and persecute us, not for any evil, that we have done but because we will not do evil, but study to please God, and serve him in sincerity; when 'tis for Christs sake that we are killed (Rom. 8.36.) then our sufferings are the sufferings of Christ, and reflect upon him, so that he takes them as done to himself, Matt. 25.45. Acts 9.4. Heb. 11 26.

4. The manner of our sufferings must be right.

1. It must be patiently, without murmuring or repineing: loose this, and you loose the reward of all your sufferings, 1 Peter 2.19, 20. if when ye do well and suffer for it, you take it patiently, this is acceptable with God,* 1.720 or (as the Original renders it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God will thank you for this. This is stupenda condescentio, a wonderful condescension, that God should account himselfe gratified, and as it were beholding to such suffer∣ers. To make you Patient, consider, that these persecutions and trials come not upon us by chance or fortune, or according to the pleasure of men or devils, but by Gods Decree and fore-appointment and special providence, There is no evil (in this kinde) but it comes from God, A∣mos 3.6. Deuteronomy 32.39. 2 Samuel 16.10, 11. Psalm 39.9. Iob 1.21. Isay 45.7. Hosea 6.1. I create evil, not the evil of sinne, but the evil of punishment, which to our apprehension and feeling is evil. Sin is simply & per se evil, but these sufferings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in our apprehension onely; whatever the Instruments of our troubles are yet God is the Orderer and disposer of them. Iosephs Brethren sell him into Egypt, I, but God dis∣posed it unto good, Gen. 50.20. the Assyrian is but Gods rod, which can do nothing without the hand that moves it, Isay 10.5. they have onely a dispensative power from God. As our Saviour told Pilate, so we may say to all the wicked, they have no power to take a hair from our heads unlesse it be given them from above, Iohn 19. Herod, Iudas, Pilate and the Iewes, and the Devil had all ends of their own in persecuting Christ, yet did they nothing but what God had fore-ordained and decreed should be done, Acts 4.28. God hath fore-ordained the Beginning, End, Quantity and Quality of our Sufferings, Romans 8.18. 1 Thessalonians 3.3. God deals with us as a father doth with his children, turning all to their good, Romans 8.28. There is nothing will still the Soul like this, viz. that 'tis the Lord who in wisedom and love is pleased thus to try us, we shall never be dumb and silent, till we see 'tis the Lord that doth it.

2. We must not onely beare these Trials Patiently (so as a Heathen may doe) but Ioyfully. When we suffer for Righteousnesse sake, we must be exceeding glad and even leap for joy, Luke 6.22, 23. Though the flesh repine yet God would have us to mount; it Joy, all Joy, when we fall not into one or two, but into Varietie of Tentations, viz. banish∣ment, imprisonment, losse of goods, Friends, &c. Iam. 1.2. We must glory in Tribulation, Romans 5.3. Rejoyce even to Gloriation. The Apo∣stles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ, Acts 5.41, 45. Paul oft glo∣ries that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus, Galathians 6.17. He had been whipt, and stoned, and stocked, and he carried the marks of these as so many badges of ho∣nour. Yea, he chose rather to glory in tribulation and sufferings, then in his Revelations and raptures into the third Heavens, 2 Corinthians 11.23.24, 30. His Glorying was in the Crosse of Christ, Colossians 1.24. 2 Co∣rinthians 7.4.* 1.721 Ephesians 3.13. Philippians 2.17. Iohn did not boast that he was an Evangelist, or of his Revelations, but that he was a brother in Tribulation, Revelations 1.9. 'Tis said of the Primitive Christians, that they rejoyced in loosing their goods for Christ, Hebrewes 10.34. and the Thessalonians received the word in much affliction and joy, 1 Thessalonian. 1.6. and Paul exceedingly desired to be made conformable to Christ even in his sufferings, Philippians 3.10. Ignatius cryed, Let sire, crosse, break∣ing of my bones come, quartering of my members, crushing my body, and all the torments that Man and Devil can invent; so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death, He boldly answers, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) O that I might die for the Truth!* 1.722

When Eudoxa the Empresse threatned Chrysostom, He sent her word that he had learned to fear nothing but sinne. A noble spirit knows not what discouragement means, but like the valiant horse he breaks through dan∣gers, Iob 3.22, 23. He triumphs in the midst of Trials, and in an holy secu∣ritie he laughs at troubles, Iob 5.22. Psalm 46. Romans 8.37, 38. They onely are the Men that in a Spirituall sense doe tread on the Lion, the Aspe and Adder, Psalm 91.13. The water in Wether-glasses riseth highest when the Wether is foulest: So Gods People when at worst, then are they best:* 1.723 when they have nothing in the creature, they have most of God, Habakkuk 3.17, 18. Sense can say, if we want Figges yet we have Wine to cheer us; and if the Vine should fail, yet the Olive may help for a time; or if these should fail, yet we have Corn in our Fields to support us; or if a Famine should come, yet if the Pastures abound with Flockes, that will be some help; or if the Flocks abroad should fail, yet the Herds of the stall at home may support us. Thus far Sense may goe. But when all these fail, and no outward comfort can be seen, yet then can a Beleever rejoyce in his God. This is the Happynesse of Gods People, let things goe how they will or can, yet he either doth, or may comfort himselfe in his God. When nothing but darke∣nesse is upon the Creature, then Habbakuk hath an Yet, and David a But, wherewith to comfort and encourage themselves, 1 Samuel 30.6. It may shame us who are cast downe by every light Affliction; when we consider Davids condition at that time; he comes to Ziglag, which was given him for a Refuge, He findeth the Citty burnt, the Inhabitants taken Captive, and amongst the rest, his Wives and his Souldiers which should have ayded him, they speake of stoning him,

yet in the midst of all these difficulties David corroborates himself in the Lord his God.* 1.724 We use to rejoyce in gifts, especially if one should give us a whole kingdom; but 'tis a greater Honour to be a Martyr for Christ, then to be a Monarh of the world. Heb. 11.26. 'Tis a great priviledge, and a high Prerogative to suffer for the Gospel, 'tis no common gift, but 'tis a gift of free-grace, and speciall love, All the elect are called to be belie∣vers, but not to be publick sufferers. Suffering for the Gospel is in some re∣spect a priviledge above believing the Gospel.* 1.725 Phil. 1.29. such are the house and habitation of Gods Spirit, there he rests, and desires to dwell. 1 Pet. 4.14. the Spirit of God will bring them to glory, or the glorious Spirit of God will dwell in them in a glorious manner, aud fill them full of Joy and Peace in believing. This made the Saints so forward in the Primitive times to suffer for Christ, that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome. I have read of a woman that in the time of Valens the Emperour, ran with her haire loose about her eares, and her child in her armes, to the place where the Martyrs were slain, and being askt whither she ran, she answered, Crownes are given to day, and I will be partakers with them. Thus in the reign of Charles the ninth, when the Duke of Subaudia misused aud persecuted the men of the Val∣leyes, burnt down their houses, cut down their Trees, took away their cattle and armes, &c. They fled to the top of a mountain covered with snow, with their wives and children; yet not one of them, no not one of the women once wept or were dismayed: but praised God who counted them worthy to suffer for his name, and had turned their houses into Ashes, to throw in the eyes of Antichrist.

Object. This joy and comfort was peculiar to the Saints of those times, but we cannot expect the like.

Answ. As it was, so it is, Gods people still find it true, when ever they are afflicted from God, or for God, then they are comforted by God. When they are most weak in themselves, then are they most strong in God; when they are without comfort from the world, they are not without comfort from God. When the worlds breasts are dryed up, then the Heavens and promises breast is full, and running over with consolation. When they cannot rejoyce in the Crosse, yet they can in the benefit of the Crosse. We are glad of a foul day in drought, for the benefit it brings to the earth.

Quest. Whence comes it that the Saints are so full of joy in their sufferings?

Answ. 1. Negatively, it proceeds not from any stupidity, or sinfull insensibility of Gods hand in the triall.

2. It proceeds not from any naturall or moral courage and stoutnesse of spirit, which may make a man to beare some trials with an Heroick mind, as some of the Heathens did. But Affirmatively, a Saints joy pro∣ceeds from three things.

• 1. From an enlightened understanding, there is first spiritual light in the Head, and then spiritual joy in the Heart.
  • 1. They know what God is to them.
  • 2. They know what the promises are.
  • 3. They know the benefit of these tentations, and what need they have of them. And this is the fouudation of their joy. Iames 1.2, 3. out of judgement they really account it joy, all joy when they fall into variety of tentations, Knowing that the triall of faith worketh patience. Did men but know what God is, and what it is to have a God to live on, and a

• ...
  • Saviour to trust in, and the promises to go to and fill our empty Vessels, they would not whine under their sufferings as they do.
• 2. It proceeds from an Active and Vigorous faith. Faith is a fruitful and cheerfull Grace, therefore it is called the joy of faith. (Phil. 1.25.) because it brings abundance of joy in every condition. 1 Pet. 1.8. Faith is the mouth to draw comfort. Now the child never drawes the breast so well as when 'tis very hungry. The fire never burns so hot as in winter, and faith is never stronger then in affliction. It goes to God, and goes to the promises of God, and to the providences of God, ad draws them all, and so fills the soul with comfort.
• 3. This joy proceeds from the wisdom and goodnesse of God, who is pleased to give out most of himself, when we have least of the creature. Iacob when he was going out of his own country, was brought to much hardship, and had nothing but a heap of stones for his Pillar; yet then had he the Visions of God. God is pleased to reserve the sweetest mani∣festations from the bitterest afflictions. The fountain runs most sweetly, when the Cistern is broken. When comforts are most needed, they will be most prized. The Traveller in Summer, when the Sunne shines, cast's off his cloak, but in winter, or when the wind blowes hard, he wraps it closer to him. So when we bathe our selves in creature comforts, we value not the promises of God, but when we are stript of all, then we look after God. When the salt waters are dryed up, then there are fresh springs in God.

Quest. But do all Gods servants attain a like measure of joy under the Crosse?

Answ. No, for, 1. Some are dejected, and have little comfort with∣out, and lesse within. The creature is bitter, and God is not sweet. Many can speak of Gods Supporting presence, but not of Gods Ioying presence. Now this proceeds either from Gods soveraignty, who may do with his own what he pleases, to this we must submit; or form our non-acting of faith, of which we must be ashamed.

2. All have not this joy in the same measure; some can say, I am joy∣full; but Paul sayes I am exceeding joyfull. 2 Cor. 7.4. There is a mea∣sure for comfort, as well as for Grace.

3. Those that have the highest comforts in God, yet sometimes under this or that crosse, their comforts may faile them, as we see in Elijah, who fled for fear. And David who had sometimes the heart of a Lion, yet cryes out in a tentation, I shall one day perish by the hand of Saul. So he lookt on Absoloms death as a misery (and over-mourns for it) when 'twas a mercy

4. The Saints have usually more comfort in their afflictions for God, then in their afflictions from God. When a man suffers for God in wayes of well-doing, these are for Gods glory, and 'tis a Christians glory, and so brings joy. But afflictions from God are a Christians shame, they can∣not so much joy in them, it takes off the comfort, when we suffer imme∣diately by Gods hand for sin, and so loose our estates, friends, health, &c. 'Tis my sin that hath brought those crosses and losses on me, I abused them, and therefore I am deprived of them; this damps our joy. By this we see that the evill of sin is worse then the evill of suffering; for the one is the bane of comfort, and the other is the Inlet of comfort. There is a great deal of difference between the Poyson of a Toad, and the bitter∣nesse of wormwood, the one is not pleasant but bitter, yet wholesome: but Poyson though pleasant, is deadly. Sin like the Poyson of a Toade is

mortall. Crosses are but the bitternesse of wormwood, though it be bit∣ter in the mouth, it is sweet in the belly. Therefore fear sin more then suffering.

2. See the happinesse of a child of God. Take him at worst, and he's better then a wicked man at best. The one in prosperity hath no joy, the other in adversity is full of joy. A wicked man at best is but sad, or if he sing, 'tis like a bird in a Cage, he's the Devills prisoner still, if he have not all that he desires, all that he hath is nothing, Ahab is not well, unlesse he have Naboths Vine-yard, Haman (with all his honour) is not pleased, if Mordecai bow not the knee to him. But a good man if he have nothing, yet he hath all, because he hath the God of all, and in him alone he can be chearfull. And if Gods servants have so much sweetnesse in their sufferings, oh how sweet will heaven be and what joy in God will the Saints have in glory. If their bitter be so sweet, what will their sweet be? if their night be so light, what will their day be? If the Saints have so much joy whilest they are here below, have but little communion with God, what will be the joy when they shall lye in the bosome of God to all eternity, being freed from sin and sorrow? Oh then get interest and pro∣priety in God, get assurance that he is yours, and then though all Crea∣ture-comforts faile, yet you may rejoyce. Hab. 3.17, 18. though you want Starre-light, yet you have Sun-light; having God for your Portion, you have the Fountain, the Mine, the Treasury, you have an All-suffe∣ring, an everlasting Portion, you cannot want. Psal. 23.1. Gen. 17.1. if David will have comfort, he must have interest in God. 2 Sam. 30.6. Then David comforted himself in the Lord His God. That word My, is a little word, but full of sweetnesse, the worldling rejoyces when he can say, this is My house, and My Land, and My Revenue. So when a Chri∣stian can clear up his interest in God, and can truly say with Thomas, My Lord, and My God, let such a one be sad if he can, said Luther.

2. Act your faith, according to a Christians faith, such is his joy. He that's full of faith, shall be full of joy. Hab. 3.17. Psal. 27.18. Rom. 5.1, 2, 3. Cling to. Heb. 10.34. the promises, when there's the greatest darknesse upon Providence.

3. Be much in Prayer, 'tis the Praying Christian that is the Rejoycing Christian. Iohn 16.24. Hannah after she had been at Prayer, was no more sad. 1 Sam. 1.15, 18. Hence Luther calls Prayer the Leeches of his cares. And when the Apostle would have us careful in nothing. viz. with a diffidential, vexing, tormenting care, presently he addes Prayer as the remedy. Phil. 4.6, 7. So observe that connexion. 1 Thes. 5.16. Rejoyce evermore. But how shall we attain it? why pray without ceasing. Con∣stant praying, is the way to constant Rejoycing.

VERSE 13. But evill men and Seducers shall waxe worse and worse, deceiving and being deceived.

THe Adversative Particle, But, seems to make this Verse opposite to the former; where the Apostle by a Prolep∣sis prevents an Objection. Whereas some might say, Sir, you have told us that persecution and trouble is ••he lot of Gods servants, but you have not told us what shall be the condition of wicked men. Yes, sayes the Apo∣stle, I shall now tell you. Evill men and Seducers shall grow worse and worse q. d. As good men profit by the Crosse and grow better, so wick∣ed men have their progresse, they go forward but 'tis in wickednesse, they become Graduates in the Devils Schoole, proceeding from evill to worse, and from errour to errour, till they become perfect Schollars in the De∣vils Schoole. They prosper for a time, and have successe in their lewd practises, deceiving others, and being deceived themselves by the Devil. Hence we may Observe, that prosperous wickednesse is worse then afflicted god∣linesse. But of this in the close of the verse. In this verse we have a lively description of the Impostors and Seducers of the last times.

The Apostle tells us

• 1. They will be evill men.
• 2. They will be Juglers and Deceivers.
• 3. They will be such as grow worse and worse.
• 4. They will Actively deceive others, and Passive∣ly they shall be deceived themselves.

1. Seducers are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mali, evil men, (i. e.) such as are given to all manner of vices, molesting the godly for their godlinesse, and raising up persecution against them.* 1.726 These offend not through weakness but wilfulness, not through in∣firmity but obstinacy, they sit in the seat of scorners, and have left off to understand or do good. Psal. 36.3. these are unreasonable and wicked men. 2 Thes. 3.2. and if we observe it, we shall see that the seducers of our time are generally wicked men, such as are led by some raigning lust, as Pride, Self-conceit, Covetousnesse, Hypo∣crisy, Uncleannesse, &c. and for this God gives them up to the efficacy of error in his just judgement, punishing one sin with another. [but of this before in the observations on verse 8.]

And Seducers.

* 1.727Q. d. Evill men who are Seducers, or amongst all evill men, especially Seducers shall wax worse and worse; so I find the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be used exegetically,* 1.728 and by way of explanation. So Gal. 1.4. Ephes. 4.20. C los. 2.2. 1 Cor. 15.24. 1 Thes. 2.11. To God and the Father (i. e.) to God the Father. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is diversly ren∣dred, our Translators render it, Seducers, the Ge∣neva deceivers, D. Hammond Sorcerers, the Original will bear all these; though most properly it signify a Jugler, Inchanter, one that by any crafty packing

or conveiance beguiles men with false colours, flatteries, and illusions: as the Magi••ians of Pharaoh deluded him with jugling tricks and empty shews, in which were no reality, but meer delusions; and as Juglers deceive the outward senses, and make us think we hear and see that which indeed we do not: as Saul thought he saw reall Samuel, when 'twas a counterfeit: so these Juglers can pass that for gold which is but brass, and put such a gloss on their false wares, that they shall pass with the blind world for real ones. These Dyce-players can cog a Dye, and make it answer what cast they please. Ephes. 4.14. by sleight of hand they can cut your purses whilest they look in your faces. They have an art of mixing and a∣dulterating the word so as to make it answer their own ends and interests,* 1.729 their own profit or pleasure, they play the Hucksters with it for their own ends. 2 Cor. 2.17. yea many of these spiritual Juglers are re-Witches, their practices shew they are in League with the Devil. Simon Magus one of the first Heresiarchs was a Sorcerer, the people esteemed him as an Oracle, and the great power of God, for he had bewitcht them with his sorceries. Acts 8.9, 10, 11. Hence the Scrip∣ture calls such witches. Gal. 3.1. and compares them to Balaam the Sorcerer. Iude 11. and to the Magitians of Egypt. 2 Tim. 3.8. To speak truth, the Devil never drove such a Trade in England as he doth at this day, nor did he ever appear so plainly in his colours. How many Devils incarnate are there, Devils clothed with flesh and blood, that go up and down Seeking, Shaking, Speaking, Ranting, and Seducing silly souls. The land is overspread with such as have acted the Devils part so long, that at last they are become reall Devils, in League and Covenant with him (as many of our Quakers upon good grounds are judged to be.) I have read of some Stage-players which acted the Devils part so long, till at last the Devil himself appeared. 'Tis so now, there were many counterfeit Devils before (Diaboli personati) which now have attained a higher Degree in the Devils School, and are become (Diaboli personales) Devils indeed. Such kind of persons the Scripture calls Devils. Revel. 2.10. 'Tis apparent.

1. That these kind of persons are led by the Devil.

2. Some of them are actually in League with the Devil. 1. I shall prove that the Quakers and Seducers of our times are led by the Devil, thus.

All Lyars and Blasphemers are led by the Devil, But our Quakers are notorious Lyars, and horrid Blasphemers. Ergo.

The major is clear. The Minor I prove by its Parts. 1. The Quakers are notorious * 1.730 lyars. They publish nothing but lying doctrine, lying Reve∣lations, lying Signs. 2. Never men spake blasphemies with greater confi∣dence and impudence, they lay all their bastards at Gods door, intitling his spirit to all their brats, saying they were moved by the spirit to do this and that vile act. They tell you they are Christ, equall to God, as Holy, as just, as good as he, &c.

2. Argument. All contemners of Scripture, Sabbaths, Sacraments, Or∣der, Ordinances, Magistracy, Ministery, &c. are of the Devil.

But Quakers are such, as you may see at large in that excellent piece, The Irreligion of the Northern Quakers. p. 4. &c. Mr. Fowler against the Quakers. p. 45. &c. and Mr. Claphams whole book.

3. Those that deny the Resurrection of the body, the day of judgment, any heaven or hell, those are certainly led by the spirit of the Devil, But the Quakers do thus. [See M. Clapham against the Quakers. Sect. 6. p. 31. &c.]

The time would fail to tell of the Whoredoms, Adulteries, Rayling, and dissembling of these wretches, which may be seen in the Books I refer to.

These Monsters, not men, are not onely led by the Devil, but in League with him, which I prove thus.

Those that have the Infallible Signes of Witches, those are Witches; but many of these Quakers have the infallible signs of Witches. Ergo.

1. The first infallible sign of a Witch i••, the having of a familiar spirit. So soon as ever the League is made with the Devil, one or more evill spi∣rits are familiar with them, (as hath been oft confest by Witches) these Familiars appear in variety of shapes and forms, to some they come in the shape of a man, to others like a Dog, or Cat, or Rat, or Hare, like an Owle, a Toad, or an Humble-bee, as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer, when he lay with a Quaker,* 1.731 upon which arose a great wind and storm which so affrighted Spencer, together with his blowing hard in his face, and hissing like a Goose towards his mouth, bidding him expect the power to come,* 1.732 that he was glad to out-run the Quaker. I find also that Fox a Ring-leader of the Quakers, is strongly suspected (by some pranks he plaid) to be a Sorcerer, and Martha Simonds is suspected to be a Witch, and a Whore. V. Farmar against Nayler. p. 3.10.

2. When those about them shall see the familiars of such persons; or when they shall intice any to receive their familiar, and have offered it to any; or when their Associates shall peach them; this is a strong presum∣ption, if not a clear evidence of witch-craft. Thus it was in Spencers case, and in one * 1.733 Toldervey, Thus they dealt with Gilpin, they never let him rest till they had brought him to the Devil, who entred into him, and made him shew tricks; and then the Quakers bid him hearken to the Voyce within him, to the Spirit and Light within him; (i. e.) in plain English, they bid the man hearken to the Devil that was in him. This may give us some Light, what they mean by the Light, Spirit, and Voyce with∣in them, viz. the Devil that is in them.

3. When they can inchant men, when by tying a Ribband or inchanted bracelet about the wrist, they can make men prophesy, and do strange things; or when men come to their meetings, and shall be made Quake with them, and fall into trances (as divers have done which have gone amongst them) these things smell strongly of witchcraft. Thus Fox, by holding men by the hand,* 1.734 hath made those who before were disaffected to his way, to become strong abettors of it. So when by their howlings and yellings, they affright not only men, but dogs, swine, and cattle (as these have done) favours of too much familiarity with the Devil. So doth their diabolical trances and raptures, and their * 1.735 Quaking; and affectation of violent mo∣tions of the body. So the ••astinesse and beastlinesse of some (in their Qua∣kings) Purging upward and downward with most distorted gestures, and fanatick postures, groveling on the ground, * 1.736 foaming at the mouth, running naked in the streets, Roaring and making a hideous noyse, shew plainly that they are acted by the unclean spirit, and doing many strange things, which men ordinarily cannot do, argues some league with the Devil, by vertue of which they do it.

Object. Some of these have good Parts, and can speak excellently, Ergo they are not in league with the Devill.

Answ. It doth not follow, for Balaam had excellent Parts, and could speak well, as you may see, Num. 22. & 23. & 24. yet a sorcerer, & limb of the Devil. So Simon Magus was esteemed an Oracle, when he was a Devil. Acts 8.9, 10.

2. The most of these Quakers are so••s, never did there arise such a sot∣tish senseless generation in the memory of man. What strange, non-sensical expositions of Scripture have they. Set the Monks and Friars aside, and I

think there was never such a generation of Sots and Dottrels in the world.* 1.737 The Devils Image is most visible on them. He is the Prince of Darknesse, Pride, lying, Malice, Blasphemy, and these are his genu∣ine suns and sujects, resembling him to the life.

Upon what grounds these persons are suffered thus to sow the De∣vils seed, they best know that tolerate them. I wish it be not laid to their charge in the day when the Lord comes to reckon for the sins of the time. 'Tis dangerous leaving it to God to vindicate the dishonours done to his Name in matters of Religion. Whose heart can endure, or whose hands can be strong in the day when the Lord shall visit for sin? Exek. 22.14. Might I be so bold, I should supplicate those Reverend Divines at Court, who are fouly abused by one Atkinson (a blasphemous Quaker) meerly for asserting the Fundamentals of Religion. This wretch calls the Trinity a Lie, denieth the Scriptures to be our Rule, denieth the Deity of Christ, and in terminis saith, that to say Christ is God and man, is a Lie: besides he cryes down Sacraments, Fasting, Prayer, Magistracy, and Ministery. To be silent and patient when we our selves are wronged,, is Christian and Divine;* 1.738 but to be silent when God is blasphemed, and that in Print; Luther calls it a cursed silence. Far be it from me to asperse those Reve∣rend Divines. They may have answered Atkinson, and I not hear of it; or if they judge him unworthy of an Answer, they may have arraigned him for a blasphemer. However I beseech them in the bowels of Christ, and as they tender his honour, that they would stirre up the Magistrate (since they have more especial influence on him, and are more nearly re∣lated to him) that he may no longer bear the sword in vain; but as God hath made him the Drunkards terror, the swearers terror, and the pro∣fane mans terror; so he may be the blaspheamers terror, and the Qua∣kers terrour, making them Quake in a better kind, &c. That some of these are Witches, accumulative, compounded, seducing, blasphemous witches in the highest degree, there is none that hath read their books, or known their Practices, but is, or may be fully satisfied. That such should be put to death is clear. Exod. 22.18. Levit. 24.16. Dan. 3.29. Deut. 13.6. to 10. Some judicial precepts are Iuris communis, of common equity, such as are agreeable to the instinct and law of nature, common to all men; and these for substance bind all persons, both Jews and Gentiles; as being Moral, and so agreeing with the Moral Law. These judicial precepts which were Iuris particularis, of particular equity, such as pertained especially to the Jews common-wealth, and were sitted for them and their time, are now abolished. E. g. that a man should marry with none but his own stock; That the brother should raise up seed to his Brother, and that a Thief should restore four-fold, this was peculiar to their Common-wealth, and not to ours. For,

• 1. They were a wealthy people,* 1.739 had abundance, and could better bear a losse then we can. To steal an Oxe from him that hath a thousand, is nothing in comparison of stealing an Oxe from him that hath but two or four.
• 2. Violence is oft added to Theft, and the publick peace of the Nati∣on is oft broken thereby. Now more regard is to be had of the publick peace, then of a private mans life. Melius est ut pereat unus quàm unitas.

The Question then will be, whether it be lawfull to put a man to death for Theft?

Answ. We must distinguish of Theft.

1. There is a single, simple Theft, and this admits of discreet pitty, especially when 'tis committed by reason of extream poverty and ne∣cessity.

2. There is compounded Theft, when Violence, Assaults, Frights in the night time, especially by breaking of a mans dwelling house where∣by the life of him and his are endangered; and in such cases where the offence is multiplyed and increased, there the Magistrate may increase the punishment; and inflict death upon the party, as appeares 2 Sam. 12.1, 2, 3, 4, &c. Exod. 22.2. Prov. 6.31. So then those judicial and civil Precepts which are agreeable to the Moral Law, and do confirm and uphold it, they bind for ever. E. g. 'Tis a judicial Law that adulterers and adulteresses should dye the death; now this being agreeable to common equity, and to the Law of Nature, as appeares. Gen. 38.24. where Iudah (before this judicial Law was publish by Moses) appoints Tamar his daughter-in-Law to be burnt for this sin, and Nebuchadnezzar burnt Ahab and Zedekiah for it. Ier.. 29.21, 22, 23. So this judicial Law of putting Witches to death by the Magistrate, is agreeable to common equity, it helps to preserve all the Moral Prceepts which are broken by the Idolatry, Murder, and Malice, of Wiches. It preserves the Peace of the land, and therefore is perpetual, and must be executed in our dayes on such as practice witch∣craft, be they high or low, white or black. As witchcraft is the same for substance now, as it was in the dayes of Moses. viz. a Covenant with the Devil, whereby men can do strange things above the Order of Nature: so the punishment ought to be the same; and Witches should now be more severely punisht, because they sin against greater Light and Love, against greater means and mercies. Yea, though they never hurt any per∣son, yet if it can be clearly proved that any person hath made a League with the Devil, and is in confederacy with him, this renouncing the Lord, and contracting with his deadly enemy, is a High Treason against God, and deserves present and certain death. It's dangerous for Magistrates to suffer such to live whom God hath appointed unto death. 1 Kings 20.42. True, God is very tender of the life of man, and therefore the Magi∣strate must be very cautious, and make diligent inquiry to find out this great Mystery, he must not judge by bare reports or doubtful signs, but he must lay all the Testimonies, Signs, Circumstances, and strong pre∣sumptions of witchcraft together, and then judge of the Cause. What a heap of words the Lord useth by way of Caution, before a man be put to death. Deut. 13.14, 15. if a man were reported to be a seducer of others to Idolatry, he must not presently be stoned, though he were a son of Belial; But they must enquire, and make search, and aske diligently, and behold if it be truth, and the thing be certain, that such an abomination is wrought, then they must surely die. Levit. 20. ult. this made Iosiah to destroy the witches of his time. 2 King 23.14. yea Saul (though a wicked man) yet put witches to death. 2 Sam. 28.3.9. though his heart was not sincere in what he did, for he sought to them in his trouble, and if the Magistrate will not cut off such, yet * 1.740 God will; Balaam the sorcerer, fell by the sword. Iosh. 13.22. Simon Magus fell, and perisht miserably. Yea, Saul lost his life for seeking to such. 1 Chron. 10.13, 14. and so did Ahaziah, 2 Kings 1.2, 3, 4. Levit. 20.6.

2. Idolaters and enticers to Idolatry must die, [Exod. 22.20. Deut. 13.6.9.] But witches are the grossest Idolaters, they sacrifice to the Devil, they pray to him,* 1.741 trust in him, and serve him who is Gods profest enemy.

2. They entice others to forsake God. Witches beget witches, they

usually seduce wives, sons, daughters, friends, &c. and therefore they ought to die.

3. Those that doe more especially bring Gods plagues on a Land and Nation ought more especially to be punisht. But witches and wizards do more especially bring Gods Plagues on a Nation. This brought the curse on the Canaanites and drove them out of their Land, Deuteronomy 18.12, 14, 15. This was that crying sin which made the Lord to forsake his people; Isay 2.6. Therefore thou hast forsaken thy people, because they are South-sayers like the Philistims. Manasses witch-craft and wickednesse brought plagues on the Jewes many years after. So 2 Kings 17.17, 18. I have insisted the more on this sin, because witch-craft grows so rife in the Land. Had it been practised in the midnight of Popery, it had been no wonder to see such works of darkness in dayes of darkness, Revelati••ns 18.23. but now in the glorious Sunshine of the Gospel, and day of special grace to practice such abominable works of darknesse, makes mens sinnes out of measure sinneful. We look for Peace, but God may say to us as Iehu did to Ioram, what hast thou to doe with Peace, since the whoredomes of thy Mother Iesabel, and her witch-crafts are so many, 2 Kings 9.22. We desire to see Reformation in the Land, but till we be ashamed of such abominations (especially as these) God will never shew us the form of his House, Ezekiel 43.11. When the Lord will reform a Nation, He first takes away witch-craft from amongst them, Micah 5.12.

Shall wax worse and worse.

Wicked men proceed,* 1.742 but it is in wickednesse, they goe forward, but they had better sit still, for it is in sinne and errour. Such progresse is no better then a regresse; and such proficiency is meer Apostacy. This is true.

1. In Thesi, in general; if we consider wicked men as they are in them∣selves, they are all strongly bent to Apostasie, every day they grow worse and worse. As godly men are Graduats in Gods School growing from strength to strength, and from one Degree of grace unto another, till they become perfect men in Christ. Every Sermon makes them better, and every Ordinance improves them: So wicked men are Graduats also, and take Degrees in the Devils School, they stand not at a stay, but they grow from evil to worse. As he that is Righteous will go on and be more Righteous; so he that is filthy will go on in his filthiness, Revel. 22.11. 'Tis the proper Character of wicked men that they fall away more and more, Isay 1.5. Prov. 1.22. Wisedome reproves three sorts of sinners in three Degrees, like steps of a Ladder where men step from one step to an∣other, and each step argues a higher Degree of wickednesse then the for∣mer. It is bad to love (sinful and sottish) simplicity, worse to scoffe at Piety, and worst of all to hate knowledge: they proceed till they become Doctors of the Chair: in Psalm 1.1. We have all their Degrees.

• 1. There is the ungodly man, Malus.
• 2. The sinner,* 1.743 Pej••r.
• 3. The scorner, Pessimus.

2. There is Walking, Standing, Sitting. 'Tis dangerous walking, 'tis more dangerous standing, re∣solvedly in the way of wicked men, but most dangerous when men become Doctors of the Devils chair of scorners,* 1.744 making a scoff at all Religion, and Religious ones, such are come to the very height of sin. Such as give the reins to sin, seldom stop till they come to the top. E. g. Caine

served God in Hypocrisie, his rotten heart harboured malice, his malice brought forth murder, and his murder despair. So Saul at first an Hy∣pocrite, then envies Davids praise, after seeks his life, then goeth to Witches, and at last killeth himself. So Iudas, first an Hypocrite, then a Thief, after a Traytor, at last despairs, and then hangs himself. So the Gen∣tiles fell first to Adultry, from that to Sodomy, from Sodomy to a reprobate mind, and from thence to all manner of vileness, Rom. 1.24.26, 28. As there is a concatenation of Vertues, so there is of Vices; one drawes on ano∣ther, wicked men adde iniquity to iniquity. Psalm 69.27. as the godly adde grace to grace, 2 Peter 1.5, 6, &c. So do these adde Vice to Vice till they be ripe for ruine, Genesis 15.16. Matthew 23.32.36. 1 Thessalonians 2.16. that they may fulfil their sins alway; alway, notes the Progress of their wickedness unto its full measure. So Psalm 36.1. to 5.

1. the heart is naught.

2. They flatter themselves in their sinne.

3. They defend it.

4. They refuse to hear any thing that is spoken against it, they cease to understand or to do good,

5. They devise wickednesse.

Lastly, They set themselves obstinately on wayes that are not good, and then they feare no sinne, though never so vile, so Hebrewes 3.12, 13.

* 1.7451. He hath an heart of Unbeleefe.

2. He is deceived with some sinne.

3. He is overcome and brought in bondage to it.

4. He is hardened in it.

5. He departs and falls away utterly from the living God. Thus the wicked adde drunkennesse to thirst, Deuteronomy 29.19. and sell them∣selves to work wickednesse (1 Kings 21.25.) and that with greediness, Ephes. 4.19. they draw on iniquity with cords of Vanitie, Isay 5.18.19, 20. Iniquity draws not them so much as they draw iniquity. This drawing implies some resistance and repugnancie in the Conscience against sin at the first. The cords of Vanitie note the reasonings by which they induce themselves to fals conceits and notions of sin. The Cart-ropes not the vio∣lent oppressing of the conscience to satisfie their lusts. These heap sin upon sin and add to evil motions, evil words, and to evil words evil works, till by oft winding and wreathing the threeds of sin they grow to be cords, and those cords at last become as strong as Cart ropes. So that the wicked are fast bound with the cords of their own sin, Prov. 5.22. consenting to sin is one cord, acting of sin is another cord, and continuing to multiply sin is a third; and such a threefold cord is not easily broken. Thus if we take the words collectively for evil men in general, 'tis true, they shall grow worse and worse.

But secondly, let us consider them Specifically and Divisively for such evil men as are deceivers and impostors, and these we see experimentally grow worse and worse. They have no foundation to rest on, they know no stay when once they have past the bounds of the word; no more then a viole•••• stream doth when it hath broke over those bounds and bonds which bef••••e kept it in, errour knows no end, when once men forsake the way of Truth they wander in infinitum.* 1.746 As 'tis in Logick, grant one absurdity and I will infer a thousand, and as sin begets sin, bloud touch∣eth bloud, and one murther begets another, Hos. 4.2. So errour is very fertile and prolifical, it speedily brings forth a great increase. One er∣rour is a bridge to another, Arminianisme makes way for Socinianisme and

Popery, Separation breeds Anabaptisme, and Anabaptisme, Familisme, Anti∣nomianisme, and what not? Thus one errour engenders with another, and begets a Mule or mixt off-spring. Affricke it self is not more full of Monsters. These encrease, but 'tis to more ungodlynesse, 2 Timothy 2.16, 17. * 1.747 Ill weeds spring apace, and spread farr, when good herbs grow thinn and low. A little of this Leaven will quickly sowre the whole lump, Matthew 16.6. when once men begin to tumble down the hill of errour, they seldome rest till they come to the bottome. They usually fall to separations and sub-separations; divisions and sub-divisions till they have broken themselves all to pieces; and may at last say, as that great-Grandmother did, Rise up daughter, and go to thy daughter, for thy daughters daughter, hath a daughter. Or as King Iames said to one that came to be Knighted with a great Ruffe; Rise up Ruffe and go to thy Ruffe, for thy Ruffes Ruffe, hath a Ruffe: So may these big-bellied Separatists say, Rise up Separation and goe to thy Separation, for thy Separations Separation, hath a Separation. The Naturalists observe, that except a Serpent do eat a Serpent it can∣not become a Dragon; a man must swallow many poysenous Tenents, before he can be a compleat Anabaptist. Even the Devil observes a method in seducing.* 1.748

• 1. He makes men Scepticks in Religion, so that they Question every thing, yet believe nothing.
• 2. They become Schismatickes and make a rent in the Church.
• 3. They become Hereticks,* 1.749 overturning the very foundations of Religion.

First, the Devil makes men unconscionable hearers of the Word.

Secondly, Contemners of it.

Thirdly, Haters of the Preachers of it.

Fourthly, and at last they hate God himself that sends them. Oh then stop sin and errour in the beginning, it is much easier to keep them out, then to cast them out. Every act of sin is a wound to the soul,* 1.750 it weakens it, and leaves it more unable to withstand a temptation. Besides, God in justice oft punisheth one sin with another, when men will not go forward nor profit by the means of grace, they shall go backward growing worse and worse till they come to a repro∣bate sence and are past feeling, that they may fill up the measure of their sin, and Gods wrath may come upon them to the uttermost for their in∣gratitude and rebellion, 1 Thess. 2.16. 'Tis a sad case when men are given up to be ruled by unruly lusts; when like Tapsters and Drawers they must answer all comers. If Pride call, ready Sir. If Pleasures call, here Sir. If Lust call, anon, anon Sir. If Covetousnesse call, I come Sir. This is the miserable slavery of those who serve divers lusts.

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ...Seducentes & Seducti.* 1.751
• Deceiving and being deceived.

In the words there seems to be an Hysterosis and Inversion of the Or∣der, for in the Order of Nature men first erre themselves before they lead others into error. Or we may take the words thus, whilest those noto∣rious

Impostors go about deceiving others by their Sophisms and shewes of Holiness,* 1.752 the Devil (by the just judgement of God) deceives them. They cozen others, and the Devil cozens them, leading them into far greater errors; and so they shall be punisht on a double account.

1. Because they erre themselves and resist the Truth.

2. Because they have drawn others into error. The Participle of the Present Tense notes their assiduity and constancy, they make it their Trade to deceive others,* 1.753 they are still Deceiving one or other with their smooth and flattering Language. The Devil is an old Serpent. he is a Serpent for subtlety, and an old Serpent for his experience in se∣ducing. He finds by experience that those things which are taught by men take sooner then if he should personally appear himself.* 1.754 In times of ignorance and Popery, the Devil appeared more commonly and visibly; but now in these dayes of light he acts more secretly and subtilly work∣ing on man by man. As God loves to imploy good men for the con∣version of others, (not that he needs the help of man, but) for the exer∣cising of the graces of his servants, and for the greater manifestation of his own Glory. So the Devil who is Gods ape, loves to deceive men by men. He hath his Agents and Emissaries every where. He hath Magi∣tians for Pharaoh, a Balaam for Balack, a Witch at Endor for Saul, false Prophets to delude Ahab, &c. The world abounds with Devils incar∣nate, so that if ever that Caveat were seasonable 'tis now: Beware of men. Matth. 10.17. and 24.4. the Devil oft deceives by a Father, a Bro∣ther, a Wife, a Friend. Watch against them; and whosoever he be that would draw thee into sin or error, looke upon them as the Devils instru∣ments, and say to them as Christ did to Peter, Get thee behind me Sa∣tan. As good men delight in converting others, so wicked men de∣light in perverting others, as those would not goe to Heaven alone, so these would not goe to Hell alone: and therefore they labour to make others twofold more the children of the Devil then them∣selves. Of this sort are Jesuites on the one hand, and Sectaries on the other;* 1.755 either of which with their Flesh-pleasing doctrine will doe more mischief in pulling down, then twenty faithful Ministers can build up again in many years. Though the Heresies which these de∣ceivers bring are damnable, yet the Apostle tells us that Many will fol∣low them. 2 Peter 22. This Christ foretold, that many false Prophets should arise and deceive many, Matthew 24.11. so doth Antichrist, 2 Thessalonians 2.10. 2 Iohn 7. Revelations 13.14. and such there were in the Apostles time, Titus 1.10, 11.

Now the Reason why deceivers deceive so many are these.

• 1. In respect of the blindness of our minds in Spiritual things 1 Cor. 2.14.
• 2. In respect of our Natural pronenesse to error by Reason of the Va∣nity of our minds which make us far more apt to believe lies then truth, Isay 30.10. 2 Timothy 4.3, 4.
• 3. In respect of our instability in the wayes of God, Seducers be∣guile unstable souls, Ephesians 4.14. 2 Peter 2.14. We are unstable as wa∣ter which turns with every wind; that which pleaseth us to day, disple∣seth us to morrow.
• 4. In respect of our sinful simplicity, we are apt to give blinde Obe∣dience suspecting no evill, Romans 16.18. We are apt to follow our own carnal Reason against the Word of God.
• 5. In respect of error it self, Its easie and pleasant to flesh and bloud which makes such multitudes to follow it. The way of Truth is strait and narrow, with much adoe is it found, but with the more difficulty pra∣ctised.

• He who treads this Track, like Ionathan and his Armour bearer must climb the Hill; when others swim down the stream. This is the Reason why so many follow falshood rather then truth, not because falshood is in its own Nature stronger then truth, or Satans stratagems too strong for the Spirit of God; but because these false, flesh-pleasing doctrines agree with our corrupt Nature. therefore 'tis that men doe so readily embrace them.
• 6. God in his just judgement gives up such as will not believe his Truth, to the power of error, and to the will of seducers. Since they will be deceived; they shall be deceived, since they will not obey the true Prophets, they shall be seduced by false ones, 1 Kings 22.21, 22. Ezekiel 13.23. 2 Thessalonians 2.10.11.12. Let not then Ministers be discouraged when they see many fall off to these Impostors, 'tis no more then what hath been long since fore-told; God sets them their bounds, he limits the time how long; the persons deceiving, and whom they shall dececeive are ordered by his wisdom, both the deceiver and the deceived are his Iob 12.16. Ezek. 14.9.

2. The Magistrate should restrain such workers of Iniquity; if those that had but a Leprosie upon their bodies must be shut up for fear of in∣fecting others, (Leviticus 13.46.) Surely these deceivers that have a worse Leprosie upon them should not be connived at as they be. Such evil men will not long be evil alone, they endanger the good as weeds do Corn, or bad humours the bloud, or an infected house, the neigh∣bourhood. Hence Christ blames the Church of Thyatira not for com∣manding, but for conniving and tolerating Iesabel to seduce his people, Rev. 2.20. The simple seduced people would be pittied, but the obstinate seducers would be punished.* 1.756 'Tis well observed by a Reverend Divine, that such evil men as are publick and scandalous, such as are obstinate and pernicious, such as are evil plotters, & evil promoters; such as are seducers and misleaders, such as are incurable and hate to be reformed: these, and if there be any like them ought not to be born.* 1.757 He that restrains not such (when he hath power to do it) makes himself guiltie of their sins. When a Judge in Germany was aggravating the guilt of a Malefactor before him, since he had murthered now six men; No (my Lord) sayes one, he killed but one, and you killed the other five, who had him before you for the first, and yet let him escape. Eli advised his sonnes, but because he restrained them not by his authority, himself was punisht, 1 Samuel 3.13. and usu∣ally those wicked ones which men tolerate in their wickednesse become scourges to those that tolerate them, Ioshua 23.11, 12. The greatest mer∣cy is to punish such (saith the same Reverend Authour) If you would be a friend to them, punish them, favour and complyance fattens their sins and hardens thir hearts, whereas reproof and punishment may possi∣bly reform them.

Objection, But they are Souldiers, and such as have done good ser∣vice.

Answer, Be they what they will, if they will be so bold as openly to transgresse the Lawes of God, the Magistrate who is (or ought to be) a Terrour to evil doers must be so bold as to punish them. He should an∣swer as Canutus a King of the Vandals did, when one desired him to spare his son who had committed a great crime, no sayes he, sed filio nostro sublimiorem erigite crucem. Make the Gallows higher for my son, who durst break the Lawes not onely of his King, but of his father: that the world may see that I will do justice on my son.

And being deceived.

They Actively deceive others, and Passively are deceived themselves by the Devil that lying Spirit and Grand Impostor of the world, who is the executioner of Gods wrath on such workers of iniquity, Revelations 12.9. and 20.10. He is that great deceiver of deceivers, who cozeneth the whole World (id est,) all; all the Reprobates and wicked of the world whose names are not written in the Booke of Life. As Theives when they would rob a man draw him aside out of the high way into some Wood, and then cut his throat; so this grand deceiver and his Agents draw men aside from the right way of Gods Worship into some by-paths of error to their ruine, The Devil he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seducens universum orbem, he is the Cheater of Cheaters, and Deluder of deluders; 'tis his constant Trade as the Participle implies. And this is the Reason why many false Teachers may die with boldnesse and courage for their Opinions, viz because they are blinded and deluded by the Devil, they think themselves Martyrs, when they are grand Deceivers and grossely Deceived. We had need therefore to pray for the Spirit of Grace and Illumination that we may see the Methods, Depths and Devices of Satan and avoid them.

In the general, Observe, That the prosperous estate of wicked men,* 1.758 is more dangerous then the afflicted and persecuted condition of the Godly; for the godly by persecution grow better, when the wicked that live at ease grow worse and worse, inventing errors and mischief to the destruction of themselves and o∣thers.* 1.759 The prosperitie of such fools destroyes them. Prov. 1.32. that which makes many so unhappy, is their too much happiness the glittring glass is soonest broken,* 1.760 the rankest corn is soonest laid, and the fruitfullest bough is soonest slit: If Ioseph be a fruitful bough let him be sure the Archers will vex him, Gen. 49.21, 23. 'Tis a harder thing to know how to abound, then how to want, though Paul (A man eminent in Grace) could doe both, Philippians 4.12. Eli∣sha prayed for a double portion of the Spirit, why so? Why Elijah was persecuted and banisht and lived in the Wildernesse; but Elisha was to live at Court, and therefore had need of a double portion of Gods Spi∣rit to assist him.

Prosperity hath more dangerous temptations, accompanying it then Adversity. True adversity hath its trials, The Devil like a Fowler layes his Lime-twigs in the Winter when the Birds can get no food; like the Usurer which lieth at the catch for a good penniworth when he sees thee now arrested and going to prison, then he of∣fers him money for his Estate,* 1.761 When Christ was an hungry then Satan sets on him, Matthew 4.1.2, 3. Hence Christ calls the time of Affliction the houre of darknesse, because then the Prince of Darknesse is most busie, & therefore we read of many that in time of affliction and per∣secution have fallen away Mar. 4.17. Luk. 8.13. Ahaz is branded for sinning in the time of his distresse, when he should have been best he was worst, 2 Chro 28.22. Saul in his distresse goeth to a Witch, and Asa trusts in Physicians, when we are brought to an Extremity, that is Satans op∣portunity

as well as Gods, he loves to fish in troubled Waters; this maketh so many Witches.

When people are poore, sicke and vext with Enemies, then comes the Tempter, and then is a time for us to Pray that we be not overcome by Power of Tentation, Luke 22.40. Psalm 50.15. Iames 5.13. But where the Devil getteth one by Adversity, he getteth hundreds by Prosperity, that hath slain its thousand, but this ten thousand. When Gods hand is on men, then they will pray, Isay 26.16. and learn Righteousnesse,* 1.762 Isay 26.9. and turn to God, Hosea 5. ult. and 6.1. as we see in Manasses, Paul, the Pro∣digall. Then a Saul will Sacrifice, and call on Sa∣muel to pray for him, and Ioab flies to the Hornes of the Altar. We never read of any that were con∣verted by Prosperity,* 1.763 but many by Adversitie, 2 Chro∣nicles 33.12. Iob 33.14. Few of the Saints were ever hurt by Adversity, but almost all of them have been hurt by Prosperity, Noah whilest kept wake∣ing by a wicked Generation fell not, but when they were drowned and he came to live in Peace, then he falleth, Genesis 9.20, 21. So did Lot, when he was got out of Sodom and his Righteous Soul was no more vext with them, then he falleth, Genesis 19.30. David whilest persecuted by Saul, how tender conscienced and watchful was he, but when he came to a Kingdom then we read of his falls.

• 1. He commits Adultery.
• 2. 'Tis double, not single Adultery, both parties were mar∣ried.
• 3. 'Twas committed against great Light and Love, even after the re∣ceit of signal favours 2 Sam. 12.7, 8.
• 4. It occasioned much scandal, 2 Samuel 12.14.
• 5. In stead of confessing it he useth all means to hide it, and so runs himselfe into five sinnes more.
  • 1. He useth unlawful means to father it on Vriah.
  • 2. He draweth him into that foul sin of Drunkenness.
  • 3. After he had made him Drunke, he contriveth how to kill him.
  • 4. After he was dead, he Fathers his death on God.
  • 5. He continued a considerable time in this sinne without Repen∣tance. All this David did when he changed his condition and came to be a King. Hence we read of Davids first wayes which were his best, when he was afflicted and low, 2 Chronicles 17.3. Solomons great prospe∣rity proved a snare to him, 1 Kings 11.3. Ionah sleeps when in the Ship, but Prayes in the Sea; we have more cause to fear, then to desire prosperity. When the Moone is in the full, it is nearest an Eclipse: When Iesurun waxeth fat, he kicks at God, Deuteronomy 32.13. to 17. When men are fed to the full,* 1.764 then they goe by Troups to Harlots, Ieremiah 5.7. When once men are become Lords; they care not for God, Iere∣miah 2.31.32. When Hazael is a King, he is not the man he was, his condition was changed, and he changed with it, 2 Kings 8.13. Honores mutant Mores. How humble was Saul before he was a King, and how insolent and cruel after he came to a Crowne? Cataline whilest poore, had many seeming vertues, but when rich, he put off all Modesty and Honesty. Many like Ionathan march well, till

• ...
  • they come to this Honey. They are good servants, but ill Masters.* 1.765 Like Ieroboam before he was a King, we do not read of his wickednesse, but after he makes the golden Calves. 1 Kings 12.18, 20. In∣nopem copia fecit. Many had ben rich, if they had not been rich; they had been rich in Grace, if they had not been rich in Goods. The temp∣tations accompanying prosperity are more dangerous, as being most su∣table to our corrupt nature, and most subtile to deceive. Mark 4.19.

1. Then we are most prone to Pride. Vzziah when strong,* 1.766 then his heart is lifted us. 2 Chron. 26.16. yea good Hezekiah had a taint of this. 2 Chron. 32.25. So hard it is to have Honour without Tu∣mour.

2. Then we are most apt to forget God. Hos. 13.6. and ready to say with those prosperous wicked men,* 1.767 Depart from us. Iob 21.13, 14. when men have no changes, they fear not God. Psal. 55.19. but their Table becomes a snare to them. Psal. 69.20. and their prosperity their ruine. Prov. 1.32. most are like to Aesops Hen, the more she was fed, the worse she laid.* 1.768 Hence the Lord gives so many cautions to his people, that they should take heed of forgetting him in their prosperity. Deut. 4.1. to 15. and 8.11.

3. Then we are apt to trust in the Creature, and so expose our selves to knocks and falls. Psal. 30.6, 7. and 20.

4. Then we are more prone to cruelty. Psal. 73.6, 7. Babylon that sits at ease like a Queen, murders the Saints of God. Revel. 18.7.

5. Then we are most prone to riot and security. Luke 12.19.* 1.769 Prov. 30.9. God may speak to men in their prosperity, and they will not hear. Ier. 22.21. The Sun-shine of prosperity makes men put off all, when the storms of adversity make us wrap our garments about us. Hannibal and his army became effeminate by the spoyles of Capua, which could not be conquered by their distresses, in passing over the (almost) unpassable Alpes. Superfluities in the body breed more dangerous diseases then defects. A wicked * 1.770 poor man cannot do that mischief, that a wicked rich man may. Both extreams are very dangerous. Hence Agur prayes, Give me neither Poverty nor Riches. Prov. 30.8. Great Riches are great Temptations, as well as extream po∣verty. As to be very rich, and very good, is rare, so to be very poor and very good, is rate. When the Devill tempted our aS∣viour, his first temptation was but the hungry Temptation. Matth. 4. to turn stones into bread. But the Devils last temptation was the sorest, when he offered him all the Kingdomes of the world to worship him. By the Order of the Devils temptations we may see which is the greatest, for the Devill keeps his greatest Temptations till the last. Fret not then at the prosperity of wicked men, they are to be Pitied. rather then Envied.* 1.771 The sword of Gods wrath hangs over their heads, ready every moment to drop upon them. Their prosperity is Transient, but their sorrows are permanent. Fear not their power and pomp, for they shall soon come dowm. Psal. 37.1, 2, &c. and 49.16. their joy is but for a moment. Iob 20.5, 8. and 21.13. like the crackling of Thorns which make a great blaze, but are soon extinct. Psal. 58.3, 4, 5, 6. Hence their pomp is compared to a Dream which quickly vanisheth.* 1.772 Psal. 37.20.35, 36. and 73.20. Isay 29.7, 8. and 38.13. Like Ionah's gourd, they suddenly rise, and as suddenly wither. Like

Counters now they stand for pounds, and anon for pence. Neither let any man conclude of Gods favour, because he enjoyeth temporal blessings and outward prosperity, for all these be blessings, and such as God hath promised (with condition) to the obedient.* 1.773 Deut. 28. yet they are but blessings of the left hand, and the wicked whom God hates oft-times, have them in greatest abundance. They prosper many times, usque ad in∣vidiam.* 1.774 Psal. 73. they that do wickedly oft-times are exalted. Mal. 3.15. The great Turk that fat Hog, and great Dog of the world, yet what rich possessions hath he? and if the Lord do thus for his Dogs, and be so boun∣tiful to such as hate him, oh what will he not do for his children who serve and obey him? These outward things are oft given in judgement, as God gave Israel a King in his wrath, and Saul gave Michol to David for a snare; so riches oft fit and fat men for the slaughter. Those beasts which the Butcher intends to kill, he puts them into fat pastures. Iob 21.30. Let us then improve our prosperity to Gods praise, let our Health, Wealth, Peace, &c. improve our Vertues and our Vices, let us not fight against God with his own weapons, but the more he exalts us, the higher let us ex∣alt his Name. 'Twas Jehosaphats great honour, that when he had riches in abundance, his heart was lifted up in the wayes of the Lord. 2 Chron. 17.6. He was made thereby more zealous and couragious in Gods cause, and went forward with an high and Heroick spirit. We should serve him with gladness and singleness of heart in the abundance of all things. Deut. 28.47. This is the end why the Lord hath made so many promises of Tempo∣rall good things, even to make us good. Deut. 28.1. to 15. Prov. 3.16, 17. and 22.4. Isay 1.19. and 30.23. Ier. 32.39. Hos. 2.21, 22. The things are good in themselves, and enable us to do good to others,* 1.775 but 'tis our corruption that turns them into poyson by abusing of them. 'Tis a great felicity not to be overcome by felicity, and it argues strength of grace, when we can carry low sayls in a high condi∣tion; and like Pigeons when they fare best, fear most. The only way to have our mercies continued,* 1.776 is to devote them to Gods praise, he never repents of doing good to those who speak good of his name. Now in the summer of prosperity let's lay up something against the winter of adversi∣ty. Iob 3.25. with the prudent man foresee the storm and arm for to meet it.* 1.777 Prov. 22.3. and 27.12. As sure as now we live, so sure a change will come, which we should wait for and expect. Iob 14.14. sum∣mer lasts not always, the Sun doth not alwayes shine: we should there∣fore in health prepare for sickness, in Peace for war, in life, for death, and in dayes of spiritual plenty prepare for scarcity, laying up a good foundation against the time co come, that we may obtain eter∣nal life.

[See Directions how to use prosperity, in Scudders daily walking. cap. 12. Chanon of Wisdom. l. 2. c. 7. p. 313. Downams Guide to Godli∣nesse. l. 3. c. 33. p. 343.]

VERSE 14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them.

WEE are now come to the third and last part of this Chapter,* 1.778 in which the Apostle exhorts Ti∣mothy to constancy and perseve∣rance in the truth which he had taught him. q. d. 'Tis true, in these last dayes seducers shall arise, who shall have successe (for a time) in their seducing, drawing many into errors with them; yet let not these things affright thee, do not thou maligne malignants, nor envy the suc∣cesse of the erronious, chuse none of their wayes: but since thou hast a better Master, and hast been taught better doctrine, and that from a child, be not despondent my son, but constantly and couragiously keep the truth committed to thy charge (as becomes a faithfull Pastor,) against all opposers and Impostors whatsoever. Now since man is a Rational crea∣ture, and so is better led by Reasons,* 1.779 then forced by Rigour; therefore the Apostle presseth his Exhortation to perseverance upon Timothy, by Arguments drawn, 1. From his Master and Teacher. 2. From Timothy who was the Schollar. 3. From the matter which he had been taught. The first Argument is drawn from the Authority of the person from whom he had received the doctrine. viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit, and had taught him nothing but what he had received from Christ, and therefore his message was to be regarded, as if Christ himself had spoken to him. Gal. 4.14. Knowing of whom thou hast learnt them. See how modestly and sparingly the Apostle speaks of himself, and how unlike the language of the Sectaries of our times, is Pauls language here.

2. From the fidelity which is required in those to whom the truth of God is committed. Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum, therefore he ought with all care and courage to preserve it. For what things we are intru∣sted withall, those things we must faithfully keep (this even nature teach∣eth us) But the Truths of God are committed to thee O Timohy to be faith∣fully kept, and as occasion requires to be publisht to the world. 1 Tim. 1.11. and 6.20. and 2.1.14. The words are diversly rendred, our Transla∣tors render it.* 1.780 And hast been assured of. But Tindal, Calvin, Beza, Are∣tius, Espencaeus, and the Vulgar Latin with others render it; And have been committed to thee, or with which thou hast been entrusted. And the Originall seems to favour this last Translation, for the words are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae credidisti, which thou hast believed or been assured of, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae tibi credita & commissa sunt conservanda & promulganda.* 1.781 Keep the things which have been committed and commended to thy charge with all care and diligence, that thou mayest be able to give a good account to him whose these truths are, and who hath committed them to thy charge.

3. From his long acquaintance with the Scripture, by reason of his good education. viz. from his childhood; what we learn when young takes a

deep Impression, so that we cannot easily unlearn it, but thou O Timothy hast learned the Scriptures from thy infancy,* 1.782 and therefore it were a shame for thee, who hast been taught so early the way of the Lord, now to turn from it and forsake it. Continue therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the things which thou hast learned, I exhort thee to no new or hard thing, all that I beg of thee is, that thou wouldest keep the truth which hath alrea∣dy been taught theee; for it would argue want of judgement and folly in thee now to forsake it.

4. His last argument is drawne from the Excellency of the Scriptures, V. 15, 16, 17.

But continue thou.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But do thou abide, keep thy station and maintain the do∣ctrine which I have taught thee, against all opposition whatsoever, thou must certainly look to be put to it be therefore resolute, and constant. The Apostle lays a But in Timothies way to keep him from wandring. q. d. what ever others do, though they fall away more and more, and grow worse and worse, yet do thou continue stedfast in the truth thou hast received. Hence Observe,* 1.783 Whatever others do, yet Gods faithful Ministers and servants must not depart from the truth. Though Israel play the harlot, yet Iudah must not sin. Hos. 4.15. will ye also go away? saith Christ. Iohn 6.67. though Temporaries may fall away, yet it becomes not you, who are my disciples indeed so to do. Let others serve Idols if they please, yet we must resolve that we and ours will serve the Lord. Iosh. 14.15. So did Noah,* 1.784 Lot, Ioseph, Elijah, Obadiah, Nehemiah, and the Church of Pergamus, which held fast the truth, even where Satan had his Throne. Rev. 2.13. and the Saints in Nero's Court. Phil. 4.22. We must not follow a multitude to do evill, Exod. 23.2. nor erre with others, though they be never so good. Ne cum Platone errandum est. We must get an Holy, not a fantastick singularity; we are the Salt of the Earth, and the Light of the World, and must therefore do more then others. Matth. 5.47. Christ ex∣pects more from us, then he doth from Formalists, Moralists, and Hy∣pocrites. The righteous excells his wicked neighbour. Prov. 12.26. We must not be like children tossed to and fro with every wind of doctrine, but like the righteous, we must be an everlasting foundation. Prov. 10.25. We must be * 1.785 singularly Pure, Holy, Humble, Self-denying. &c. Men love to be singular in every thing, save Piety: they would be singularly Wise, singularly Rich, singular fine; but oh that men would turn their sin∣gularity the right way, and become singularly Holy, Exact, Obe∣dient, &c.

But continue thou.

Note, Gods servants must continue constant in the Truth received. They must not play fast and loose, be off and on; but they must be still the same, like well-tuned Bells, which have the same Note in foul weather, as they have in fair. Ioh. 1.21. we must hold fast the Truth. 1 Thes. 5.21. abide in it, and walk in it. Rev. 3.3. 1 Iohn 2.19.24. and 2.6, 7, 9. we must part with our lives rather then part with the Truth of God. Revel. 6.9. no frownes or flatteries must drive or draw us from it, we must lose all, rather then lose it. Prov. 23.23. buy it at any rate, sell it at no rate. To this end consider.

1. This Constancy is a note of Sincerity, then are we Christs disciples indeed,* 1.786 when we abide in the Truth. Iohn 8.32. Iob 2.3. when no Storms nor Tempests can remove us from it, but we stand like Mount Sion which

never moves, and like seasoned Timber, never warps nor yields. As that Divine Poet sweetly sings.* 1.787

Onely a sweet and Vertuous soule, Like seasoned Timber never gives, But though the whole world turne to coale, Then chiefly lives.

2. All the promises of Heaven and Happinesse, run only to such as are faithfull to the death. Rev. 2.10. endure to the end. Mat. 24.13. and con∣tinue in the faith. Rom. 2.7. Matth. 10.22. Colos. 1.22, 23. Heb. 3.6.14. See what a cluster of precious promises are made not to such as only begin well,* 1.788 but to such as presevere and overcome their spiritual enemies, faith∣fully fighting the battles of the Lord against sin and Satan. Revel. 2.7.10, 11.17.26, 27, 28. and 3.5.12. and 22.7. He that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 still fighting by the power of Christ against the enemies of his salvation, though he can∣not overcome them so perfectly as Christ did by way of Equality, yet if by way of conformity we resemble him, we shall raign with him. We must win the garland before we can wear it, we must conquer before we can Triumph,* 1.789 and strive before we can get the Crown. 2 Tim. 2.5. we must run sincerely, chearfully, and constantly, if ever we would obtain. 1 Cor. 9.24.

3. A damn••. 1. Such loose all their labour, let a man watch, fast, pray, hear, read, run, yet if he fall away, all's lost. Ezek. 18.24. Gal. 3.3, 4. 2 Iohn 8. Frustra agitur quod non peragitur, as good never awhit, as never the better, 'tis the end that crowns the work. A man may go far, yet for want of perseverance lose all. Moses came to the fortieth year, yet mist of going into Canaan. A man may dig within a yard of a golden mine, and yet for want of a little more pains misse of it. 'Tis said of King Henry the Eighth, that if he had gone on as he began, and as he had crakt the Popes crown, so he had clean dispossest him of all; as he had got the victory, so if he had pursued it (as 'twas preacht before him,) and as he had unhorst the Pope, and put him out of the Saddle, so if he had also taken away the Trappings and Stirrups,* 1.790 whereby the Prelates went to set him on horse-back againe, he had cu∣red all.

2. Such bring an evill report and scandal on Religion, they dispa∣rage the Lords Pastures, as if there were no vertue, sweetnesse, excellen∣cy and life in them, and therefore they forsake them.

3. Satan will deal worse with such then with others, he'l lay more irons on you, as the Jaylor doth on a fugitive prisoner. He will seek to recover the time that he hath lost, by making thee run more furiously in the wayes of sinne, so that thy latter end will be worse then thy be∣ginning. 2 Pet. 2.22.

4. God abhors thee. Heb. 10.38. his soul will take no pleasure in thee (i. e.) he exceedingly hates thee.* 1.791 'Tis a Meiosis, if any man draw back, flye from his colours, and forsake God, God will forsake him, as he did backsliding Saul, the Israelites, Iudges 2.12, 13. Ieremy 5.19. Zeph. 1.26. Spira, and Lucian a Professor, who after became a scoffer and persecutor, and was tore in pieces by Dogs. How sad then is the condition of those Seekers,* 1.792 Shakers, Quakers, that are altogether unsetled, and have no foundation, that are still seeking for New-Apostles, and New-Light; (i. e.) for false Apostles and old Errors.

These Sceptical * 1.793 Atheists have a New Religion every week, yea almost every day in the week. 'Tis said of the Northern Quakers (I suppose the Southern are of the same temper) that in a Moneths time they so changed their Principles, that a man could not know them to be the same men, but one∣ly by their faces. Lately they were for Episcopacy, then for Presbytery, now for Independency, anon for Anabaptisme. and then for any thing. If this unconstancy and mutability in Religion had been a vertue, then must we condemne the generation of Martyrs in all ages, who chuse ra∣ther to sacrifice all they had, then to part with any part of parcel of Gods truth. As 'tis said of Athanasius, maluit mutare sedem quàm Syllabam. He had rather lose his Episcopal Seat, then part with a Syllable of Truth.* 1.794 To what end are all those Precepts (if this ficklenesse were lawful) to stand fast in the faith, to contend for it, Coles. 1.2.23. Phi∣lip. 1.27. Iude 3. to beware of false Prophets. Matth. 7.15. Gal. 1.6.8. not to be carried away with strange doctrines. 1 Cor. 16.13. 1 Tim. 6.13, 14. As for those that have put their hands to Gods plough, they must in no wise look back, but break through all difficulties and discourage∣ments. Constans contraria spernit. True grace breaks through all, Iacob will have the blessing, though he halt for it; David will yet be more vile; The woman of Canaan, though Christ call her a dog, yet can pick somewhat from that debasing term. Let the wicked deride Gods people, yea and kill them, yet will they forget their God, nor deal falsely in his Co∣venant. Psal. 44.16. and 119.51.* 1.795 It was Iohn Baptists high Commen∣dations, that he was a rock, not a reed shaken to and fro with the wind of every tentation; (Matth. 11.7.) no fear nor favour could make him conceale the truth, but with the hazard of his life he reproves He∣rod, and Zachary, and Elizabeth; how constant were they not in talking, but in walking the wayes of Gods commands. Luke 1.5, 6, 7. They did not take a turn or two for pleasure, but they walked on.

2. They walked not in one or two, but in all the Commandements of God.

3. Though they were not without sin, yet were they without blame, no man could justly charge them.

4. They did not onely beginne well, but they persevered even to old age. v. 7. when they were stricken in yeares.

5. 'Twas in a dangerous time when they did thus walk with God. V. 5. 'twas in the dayes of Herod, a bloody Tyrant. It's a comely sight to see Old M••ason's, old Cedars in the house of God, old disciples, whom no storms nor tempests can drive from the truth. Acts 21.16. like the Church of Thyatira, to have our works more at last then at the first. Revel. 2.19. like spiritual Sampson, we must break the cords of dif∣ficulties, forgetting what is past,* 1.796 and pressing towards the work. Like He∣roick Luther whom men nor devils could draw or drive from the truth. And like another Caesar, not cease from doing, till all be done.

Nil actum credens, cum quid superesset agendum, Instat atrux. Lucan Pharsal. l. 2.

To this end we must first labour to know the truth, for how can a man walk in a way which he doth not know?

2. When we have found the way, we must walk in it with full purpose and * 1.797 resolution. Ier. 6.16. Acts 11.23. let the understanding be never so clear∣ly convinct, yet if the will resolve not to obey, there is no good to be done.

3. Lay a good foundation, dig deep, he that will build high, must lay low. Deny your own strength and wisdom, for in his own strength shall no man be strong. 1 Sam. 2.2, 9. but we must be strong in the Lord, and the Power of his might, if ever we look to overcome. Ephes. 6.10. if ever we would be able to do or suffer, we must get vertue and strength from Christ. Philip. 4.13. We are never stronger,* 1.798 then when we are most apprehensive of our own weaknesse. 1 Cor. 12.10. nor ever weaker then when we trust most to our selves: as we see in Peter, and in the book of Martyrs; the timerous trembling souls who suspected their own strength, were faithful to the death, when the proud and Self-confident basely turned with the times.

* 1.7994. Put on the whole armour of God, and gird it close to you. An ig∣norant, unbelieving, unarmed man hath no heart to fight, 'tis the man that hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousnesse, the girdle of Truth, &c. that like the valiant horse, re∣joyceth to meet the armed man. Iob 39.19, 20. the Apostles were armed with these graces, and see how boldly they go on in despight of all opposi∣tion. 2 Cor. 6.4. to 8.

[He that would see more of Constancy and perseverance, let him per∣use Dike on Conscience. cap. 9. p. 130. &c. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult. Gatakers Serm. on Revel. 2.10. fol. p. 317. Downams Guide to Godlinesse. l. 3. c. 1. and l. 4. c. 8, 9, 10 Hil∣dersham on Psal. 51.7. Lect. 144. to 150. all those six last Lectures are very useful for our times. M. Vennings Serm. on Rev. 2.5.]

In the things which thou hast learned.

Observe, That even the best are learners here. Whilest wee live in this world (though we should live Methuselahs dayes) yet we may learn something still. We know but in part, and the most perfect are imperfect here.

Object. We have the Spirit to teach us.

Answ. So had David, who yet desires to be taught still. Psal. 119. So had Paul, who yet prest forward toward the mark still. Philip. 3.12, 13, 14. he disclaimes perfection, and desires to know Christ more clearly. Our learning doth not hinder but further the work of the Spirit in our souls. Timothy that had a plentiful measure of the spirit (for he was an Evangelist) yet must give himself to reading and meditation still. 1 Tim. 4.13. Such is the profoundnesse of the Scripture, that he who knoweth most, may still learn more, and the more we know, the more we shall acknowledge our ignorance.

And hast been assured of, or as others read it, which hath been com∣mitted to thee. The truth was not barely deli∣vered to Timothy,* 1.800 but it was committed to him to be kept as a sacred Treasury with the greatest care, Observe, That the Truth of God reveal∣ed in the Scripture, is a sacred depositum, a choyce

Treasure, a precious Jewel which must be carefully kept by all Chri∣stians, and especially, by the Ministers of Christ.* 1.801 The Oracles of God, and the doctrine of the Gospel is more specially committed to our care and fidelity, that we may publish it to others. 'Tis true, every private Christian in his Sphere and Calling, ought to preserve the truth, and contend for the faith. Iude 3. we cannot keep the truth without strong contention,* 1.802 the word signifies to strive with all our might; or (say some) it's to strive one after another in our places and successive generations. Insuper certare, or certamen repetere, it's not enough to strive once and to assert the truth, but we must doe it again and again, after one another, as oft as the Truth is opposed. But the Gospel is committed primarily to the care of Christs Ministers, they are his Heralds to proclaim and publish it to the world, as appeares. 1 Tim. 1.11. and 6.20. and 2.1, 14. 1 Thes. 2.4. Titus 1.3. 1 Cor. 9.17. Gal. 2.7. of all men Ministers must hold fast the faithful word. Titus 1.9. we must * 1.803 hold it against all opposition, and hold it with both hands, hold it with all our strength, hold it in our Judgements, in our Affecti∣ons, in our Practice, part with it at no rate to Schismaticks, Hereticks, false Prophets, &c. As Moses was faithfull, and would not part with a hoof to Pharaoh, so we must not part with a tittle of Gods truth to his enemies: for all Truths even the least are precious; truth is like gold, which is glorious in the Ray and Spangle, as well as in the wedge. As 'tis in Practicals, he that makes no conscience of little sins, will quickly be drawn to greater; so 'tis true, and holds in Doctrinalls, he that admits of a little error, will soon be drawne to a greater. Though every truth be not fundamental, yet every truth is a guard to the foundation, the outer skin of an Apple lyes remote from the heart, yet if you pluck that off, the heart will soon be rotten. The finger is not a vital part, but a Gangrene in the finger will (in a short time) reach to the very vitals, and corrupt the blood with the spirits. Not onely the garment of Truth, but the fringes thereof are use∣ful, and must be preserved. Numb. 15.38, 39, 40. We experimentally see that those who forsake Truth, in Discipline, quickly fall to errors in Doctrine. We shall hardly find a man that erres in the one, to be sound in the other. As therefore we must count no sin small, so we must esteem no error small, for the least truth of Gods Kingdome, doth in its place uphold the whole Kingdome of his truth. Take away the least Vericulum out of the world, and it unworlds all Potential∣ly, and may unravell the whole Texture Actually, if it be not con∣served by an extraordinary power.

2. Consider that truth is the choycest gift which God ever gave to the sonnes of men, it is better then any created Ens or Bonum, which are but Truths twinnes. Civil Truth is good, but the least Evangelical Truth is of more worth then all the Civil Truths in the world, that are meerly so.

3. Naturally wee desire Liberty, now Truth is the Parent of all true Liberty, whether it bee Political or Personal; so much Untruth, so much Thraldome, so much Truth, so much Liberty▪ Iohn 8.32.

4. If you preserve the Truth it will preserve you in the hour of Temp∣tation, as Solomon sayes of wisdom. Prov. 4.8. exalt her, and she shall exalt

you. So keep the truth, and it will keep you from falling, as it did the Church of Philadelphia. Rev. 3.10. so thou shalt stand as an impregnable rock, when others fly as the Chaffe before the wind. The Truth of God in judgement is one of the Eyes of the soul, he that wants it is blind and cannot see afar off. Now as a clear eye is a very great help for the discern∣ing of a danger before it comes, so a clear distinct knowledg of the truth, is a very great help to us to discern a Temptation before it be upon us, and to discover the Methods and Depths of Satan, that he may not surprize us unawares.

5. 'Tis a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God. 'Tis not only our Duty, but our Glory. This honour formerly belonged to the Jewes, to them were com∣mitted the Oracles of God. Rom. 3.2. and 9.4. God hath now entrusted us with this choyce Treasure, the Lord help us to keep it pure both in Judgement and Practice, lest it be taken from us. Let us all in our places preserve it from violence with all our might. There are many spiritual Cheaters abroad,* 1.804 the greater will our honour be in maintaining Gods Truth against them all. 'Twas Shammahs honour (one of Davids Wor∣thies) that he kept his ground, and got a great victory, when others ••led. 2 Sam. 23.12. Say not I am but one, and a weak one too, but remem∣ber what great things the Lord did by Athanasius and Luther, when they had all the world against them. One man holding forth truth, shall be too strong for all the world; for truth unites us to God, and God to us, it ingageth God in our quarrel, and so makes us invincible; for if God be with us, who can be against us, so as to hurt us and destroy us? Rom. 8.31. Bradford writing to his friends, tells them, never shall the enemy be able to burn the truth, or prison and keep it in bonds, us they may prison, bind, and burn, but our Cause, Religion, and Doctrine, they shall never be able to burn.* 1.805 The story of the man in the Councill of Nice is well known, where a Christian of no great Learning, converted a Learned man whom all the Bishops with their skill and eloquence could not per∣swade; so long as the matter went by words, he opposed words with words, but when instead of words, power came out of the mouth of the speaker; words could not withstand truth, nor man stand out against God. Many wonder why Ministers are so earnest and zealous in defend∣ing the truth; why 'tis a dep••situm which God hath entrusted us withall, and 'tis well observed,* 1.806 that it's a greater sin to imbezill or alter that, then any thing we have borrowed, because this is committed to our justice, but a depositum to our faithfullnesse, the deposition doth rest upon us as trusty men. Let Gods truth then be dearer to us then our dearest lives; our lives will not be worth the enjoying, if God take his truth from us; let us beseech him rather to take our lives away, rather then take the light of the Gospel away.

And hast been assured of. If you read the words so, The Observation will be this. That Ministers should be assured of those things which they teach to others. They should not only have a Head knowledge, or an aery, emp∣ty, notionall, speculative knowledge; but an experimentall practical knowledge.* 1.807 They must believe before they speak. Psalme 116.10. that so they may speak from the heart to the heart; and may bring their meat in their breasts; and not as birds do in their Beaks.

Knowing of whom thou hast learned them.

1. Observe, That gracious men are modest men. The Apostle doth not boast of himself to Timothy. nor proclaim his Learning, gifts, &c. He onely tells him in brief, Thou knowest of whom thou hast learnt them.

2. Observe, The excellency of the Teacher makes the Doctrine the more taking. This we see even in Humane and Moral Learning, the Platonick Doctrine grew famous because it was profest by Socrates, and the Peripatetick by Aristotle. The Schollars of Pythagoras did so confide in the Dictates of their Master, that when any one askt them a Reason of what they held, they would give no other answer, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ipse dixit, our Master said so, yet these were Heathens; but when we have an aged, holy, Paul for our Master, who was an Apostle of Christ, the Pen∣man of the Holy Ghost, and guided more immediately by the Spirit of God; then we must with constancy adhere to what they teach us, and attend to their doctrine as if Christ himself taught us, Gal. 4.14. for his Ambas∣sadours they are, and he that heareth them, heareth him, Young Timo∣thies especially should hearken to the instructions of aged Pauls, who have born the heat of the day, and by experience can teach us the ways of God. Years should be heard speak, Iob 32.7. Young Ministers should suspect their own judgements when they vary from an Holy, aged Calvin Beza, and all the Churches of God. As young Lawyers and Physitians ob∣serve the Principles and Practices of the serious and grave Professours of their way, especially, when grounded on Maxims and Rules of Art. So should young Divines. It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians; or a Puny Lawyer a Bench of Judges; or a young Divine, a whole Assembly of Divines. 'Tis the looseness of the times that makes young men so bold. When Government is settled, they will either change their note, or be made ashamed of it.

VERSE 15. And that from a Childe thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through Faith which is in Christ Iesus.

THese words contain a third Argument by which the Apostle presseth Timo∣thy to perseverance,* 1.808 viz. because he knew the Scriptures not onely from his Childe-hood, but even from his Infancy, and from a suckling (i.) so soon as ever he was able to learn the Scriptures, he was presently taught them.

1. Observe, Parents ought to instruct their Children betimes in the Word of God. Its good seasoning the Vessel betimes with goodness. Lois Timo∣thies Grandmother,* 1.809 and Eunice his Mother taught him as soon as he was capable, the way of the Lord, 2 Timothy 2.5. Timothies Father was a Greek and Gentile, but his Mother being a believing Iewess seeth to the instructing of her son, Acts 16.1. for the Iewes were very careful to teach their children the Old Testament betimes, so that their skill there∣in (saith the Learned Buxtorfe) was more at 17. then our men at 70. and they were able to answer any Question in the Law, as readily as to their own names, saith Iosephus. Hannah devoted her Samuel, whilest he was very young, to God, 1 Sam. 1.22. and 2.11.24. He began his service in the Tabernacle in his Child∣hood,* 1.810 that he might the better be instructed in Gods Law, and be acquainted with all the Parts, Passa∣ges and wayes of Divine Worship from his▪ ten∣der youth; that so in his age he might keep the closer to it. 'Tis a singular mercy to have good Parents,* 1.811 and specially a good Mother, for she be∣ing much about her children hath many opportuni∣ties of dropping good things into her little Lemu∣els, as Bathsheba did into Solomon, Proverbs 31.1. The Mothers of the Kings of Israel are constantly men∣tioned, and as they were good or evil, so were their Children. Partus sequitur ventrem, the Birth followes the belly, and such as the Mother, such usually are the children Ezekiel 16.44.

Question, But at what age would you have Parents begin to teach their children?

Answer, So soon as ever they begin to learn wickedness, we should teach them goodness; so soon as ever they begin to curse and swear, we should teach them to bless and pray. When Children can mock Elisha, and call him Bald-pate, it is time to change their Language, and teach them to cry Hosanna to Christ:* 1.812 so that we should endeavour to sow the

Seeds of Piety and Religion in their hearts, so soon as they are able to speak, and are come to the Use of Reason and Understanding; endea∣vouring that as they grow in years, so they may increase in Grace and Knowledge.

Objection, This is in vain (say prophane, lazie Sectaries) to teach chil∣dren the Words and Termes of Piety, since they doe not under∣stand them.

Answer, Though Children whilest very young cannot come to much understanding, yet the having of Scripture Phrase and Texts by heart, is very usefull; and will much steed them when they come to years of discretion, and are able to dive deeper into the meaning of those things which they retain perfect in their memories from their Childe∣hood: We should therefore nurse and nourish them up betimes in the knowledge of Gods Word as Timothy was,* 1.813 1 Tim. 4.6.

There are many Reasons why Youth should be seasoned betimes with good Principles.

1. In respect of that Natural rudeness and ignorance which cleaves so close unto them, Eccles. 3.18. Iob 11.12. Ieremiah 4.22. and 10.14. We are all by Nature like wild Asse-Colts, Unteachable, Untractable. An Asse is the dullest and foolishest of all creatures, and a wilde Asse is the dullest and most unteachable of Asses, yet such a wild ••••sse-Colt is man by Nature: lewdness and folly is bound up in his heart, it is rooted and settled there, till instruction and correction fetch it away, Proverbs 22.15.

2. The Lord oft blesses this seasoning in youth with good success;* 1.814 as we see in Solomon whom his Father and Mother taught betimes, Prov. 4.3.4. and 32.1. and here in Timothy, who after became an Evange∣list, and a choyce pillar in Gods House for the good of many. So Samuel who was given up to God be∣times, what an excellent instrument was he in the Church of God. Abra∣ham that taught his children and servants the way of the Lord, Genesis 14.14. and 18, 19. what obedient Children and servants had he?

2. It is usually blest with continuance and perseverance, such as are good young, are oft good long: what the 〈◊〉〈◊〉 is first seasoned withall,* 1.815 it will have a taste of it a long time after.* 1.816 What we learn whilest young, it will last with us, so that we seldome or never loose it, Prov. 22.6. and therefore to incourage Parents, God promiseth, if they will faithfully discharge their du∣ty, that he will preserve their Children from Apostacy, Psal. 71.5.6, 9.14.17.18.

3. This is an excellent means to propagate goodness to Posterity, as we see here, Timothies Grandmother teacheth his Mother, and his Mother teacheth him, and he teacheth the Church of God, &c. So if you teach your children, they will teach their children, and thou mayest be a means to propagate Gods Truth and Honour from one Ge∣neration to another. So that you may comfort yourselves when you come to die, that yet your Piety shall not die, but shall survive in your poste∣rity, who shall stand up in your steed to profess Gods name and truth be∣fore a sinful world.

4. Such well-bred and timely-taught Children are usually great com∣forts and ornaments to their Parents, Proverbs 23.15.16, 24, 25. as we see in Abel, Ioseph, Samuel, Iosiah, 2 Chron. 34.3. Obadiah, 1 Kings 18.12. Da∣vid, Daniel, Ieremy. All of them began betimes to serve God, and were men of renown in their generations, which may help to take off that Sa∣tanical slander which is so rife in the world, viz. that young Saints will be old Devils,* 1.817 they cannot hold out. Whereas the contrary is common∣ly most true, viz. that young Devils will be old Beelzebubs; when those that are good betimes, usually persevere in goodness, Proverbs 22.6. But such as are fondly bred and left to themselves are the Parents shame and sorrow, and oft come to untimely Ends, Proverbs 29.15. as Absalom, Esa••, Adonijah.

5. Children are the Seminary and Nursery of the Church and common-wealth,* 1.818 now as our Semina∣ries and Seed-plots are, such is the Nation; as the Parents, House and School are, such are Towns and Cities. Our seasoning in youth hath a great influ∣ence upon our lives,* 1.819 and therefore the Devil and the world strive for youth, for look what people are between 18. years of Age and 30. such usually they are all their dayes. Drunkards then and Drunkards for ever, lewd then and lewd for ever

* 1.8206. Youth is most Teachable and Tractable, like soft wax or clay fit to be formed and framed to any thing, ready to take any Impression. Like a tender twigg ••ou may bend it which way you please, but let it grow to be a tree, and you may sooner break it then bend it. We should therefore take this fit season of seasoning youth betimes with sa••ing Truths, and killing the weeds of sin which begin to appear in their lives.* 1.821 Its good bearing Gods Yoke, whether of Correction, Doctrine or Discipline, in our Youth, Lamentations 3.27. No creature so wild but it may be tamed, if taken whilest young. We see those that would teach or tame Horses, Lions, Hawkes, Dogs, Bears, they begin with them betimes; the Horse is broken whilest a Colt, and the Lion tamed whilest its a Whelp, &c.

Vse, This must stir up Parents to season the tender years of their Chil∣dren with Principles of Grace. This is a duty of Great consequence, and therefore the Lord 〈◊〉〈◊〉 presseth it upon Parents, Deuteronomy 6.6, 7, 8. and 11.19, 20. Psalm 78.4, 5. Prov. 22.7. Ephesians 6.4. by Catechising and instruction, by Discipline and discreet Correction they must labour to work out that sin and folly which is riveted in their Natures, Proverbs 13.15.24. and 23.13. and 29.15. Hebrewes 12.9. As in the Arke there was the Rod and Manna; so in every well-ordered family there must be the Manna of Instruction, and the Rod of Correction. They must goe together, we will not beat a dog, but we will put it into his sences as well as we can,* 1.822 and shew him what it is that we beat him for. The primary cause of so much prophaneness in youth, lies much in Parents, either

they do not instruct them, or they do not pray for them, or they be too indulgent, and do not correct them, 1 Samuel 2.23. or they breed them idly and profanely, or they be evil examples to them themselves; some way or other they fail: which makes so many children miscarry. When Diogenes saw a child offend he ran and beat the Father: You that are Parents deserve to be beaten for the disorders of your children, because you do not teach them better. 'Twas a crying sin in the Israelites to sa∣crifice their sons and daughters to Devils, Psalm 106.37. Ezekiel 16.20. yet in a Spiritual sense negligent profane Parents do worse, for they sa∣crifice not onely the bodies but their souls to Satan, and so bring forth children to that great murderer the Devil, Hos. 9.13.

[See ten very quickning Considerations to stir up Parents to this Duty,* 1.823 in Master. Baxsters Saints rest, Part. 3. cap. 14. Sect. 11. to 18. and Master Woodwards Childs Portion, an excellent piece. Charron of Wisedome, l. 3. c. 14. Robinsons Es∣sayes, Observat. 50. Master Philip Goodwin Do∣mestick Duties, on Deuteronomy 6.6. p. 358, &c. and Eccles. 12.1. Doctor Cheynels Sermon, on Genesis 18.19. Master Gatakers Sermon 1. page 8.

2. It must stir up young persons to devote the flower and best of their dayes unto God who is the best of beings,* 1.824 He is our Creator, who hath made us the best of beings next the Angels,* 1.825 when 'twas free for him to have made us the basest of beings, we should th••••efore remember him Eccles. 12.1.) (i.) Love, fear, honour, obey him; for words of Knowledge imply affection and practise, Deut. 8.18. Psalm 9.17. and 106.21. Iohn 17.3. we should remember him betimes, in the morning of our dayes (as the words are rendred by some) in the choicest time of our life, in the dayes of our Elections,* 1.826 in our most flou∣rishing time, when the best of things are to be cho∣sen by us, from 16. to 40. is flos aetatis, the cream and flower of our dayes wherein we are most strong & a∣ctive, and so most fit for the service of God. Shew me any that can shew better Title to thy youth then God can doe, and let him take it. From God we have our being and well-being, our creation and preservation; as we receive our mercies from him, so there is great reason we should serve and observe the God of those mercies: and as we expect eternal life from him, so its great reason we should spend our temporall life to his praise.

He gives the best wages and so deserves the best work: Godlinesse hath the promise, Proverbs 22.4. Matthew 6.33. 1 Timothie 4.8. and though we cannot see the profit presently, yet light and joy is sowen for the Righteous, Psal. 97.11. Yea, his worke is his wages,* 1.827 and such employment is our high prefer∣ments which made Paul to blesse God who count∣ed him faithfull, and set him in the Ministery, 1 Timothy 1.12. besides the obedience of our youth is the most free Obedience,* 1.828 and so more accepta∣ble to God, Ieremiah 2.2. He remembereth the kindenesse of our youth especially, when we can follow him through a Wildernesse of Temptati∣ons and tryals, and a Land that is not sowen

with profits and delights. This made him to call for the first-born,* 1.829 the first-fruites, for young and fat Sacrifices, Exodus 12.5. Leviticus 4.3. Now our bodies are most strong, our wit most sharp, our memories most capable and retentive, 1 Iohn 2.13, 14. And if we serve him in our good dayes, he'll help us in our evill ones: if we spend our Youth in his service,* 1.830 he will support us and supply us in our Old Age, Isay 46.3.4. But if you dis∣honour God now, and prefer his profest Enemy be∣fore him, giving the Dregs to God, and the Wine to the Devil; he will give you up to spiritual judgements (which are the sorest judge∣ments) he will hide his face from you and take no pleasure in you, I∣say 9.17. I will not joy in your young men, implying that when young people walke in Gods way, they are Gods joy and delight. When young people are proud, profane, idle, wanton, unclean, &c. Then come Feavers, Sword, Pestilence and cut them off. When Israel fell to Idolatry, then a fire consumed their young men, Psalm 78.63. and when they grew obstinate and incorrigible then he gave their young men to the sword, Amos 4.10. that age which is most prone to sin, is nearest to judgement when God shall awaken Conscience and set the sinnes of thy Youth in Order before thee, the end of thy mirth will be bitternesse, Ec∣cles. 11.9. Be therefore perswaded, not onely to creep or goe, but to fly from the lusts of Youth, 2 Timothy 2.22. every Age hath its sinnes, old Age is pron•• ••o security, and Covetousnesse and Youth to six sinnes especially.* 1.831

1. To Pride and Selfe-conceitednesse, they are prone to Pride in heart, Habit, Haire, and New-found-Opinions: Hence the Apostle would not have a Minister to be a Novice, lest he should be puft up with Pride, 1 Tim. 3.6.

2. To sensual Pleasures, as Gameing, Feasting, Hunting, Drinking, Dance∣ing, (Eccles. 11.9. Iudg. 14.10. Iob 1.14.) and especially, to Wine and Women which steale away their hearts, Hoseah 4.11. It was a young man that followed the Harlot to her House, Proverbs 7.7. And there∣fore Solomons Mother counsels young Solomon not to give his strength to Women, Proverbs 31.3, 4. Oh how many persons hath the Devill de∣stroyed by Women! How many drown themselves in cares and sorrows, by marrying too soon. As soon as ever they are out of the shell (yea, like Lapwings they run with the shell on their heads) they must have a Wife (forsooth) before they know how to govern themselves, much less a Family; when they are fitter to be the Heeles then the Heads; fitter to be commanded, then to be commanders of others.

Question, But when would you have young people to marry?

Answer, I would have them observe Gods Method:

• First, get Grace, first Spirituals, and then Temporals follow, Mat∣thew 6.33.
• Secondly, 'Tis impossible to prescribe a set time when every one should

• marry, there is so much difference in mens Constitutions, Callings, Con∣ditions, &c. Yet if I might advise young people, I should scarce ad∣vise a man to marry before five and twenty, nor a young woman till twenty; My Reasons are,
  • ...

    1. Because the married Condition requires people that have some ex∣perience in worldly Affaires, and specially in Religion 1 Peter 3.7. the Apostle would have the Husband to be a man of Knowledge: Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time.

    Adam was a Man of full Age, and Eve a Woman, not a Childe, when God brought her to Adam. Of all people that we read of in the Scrip∣ture, Kings did use to marry soonest, that so they might have Heires be∣times, yet we reade of few of the Kings of Israel that married before twenty. 'Tis not for Children and green-heads rashly to run upon such weighty undertakings; they that marry in such haste shall repent by leisure.

  • 3. Mutability and unconstancy, they be not settled nor stayed in their judgements. 'Tis the younger sort that usually are led away with er∣rour: Old Birds, stayed Professours, are not so soon caught with this Chaffe. Hence the Apostle Exhorts young Timothy to continue in the Truth, 1 Tim. 4, 16.
  • 4, Rashness, Headiness and Revenge; such were Rehoboams young Counsellours,* 1.832 1 Kings 12.6.10. Youth is voyd of judgement, Prov. 7.7. and apt to fly in the face of a Reprover.
  • 5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet, 2 Kings 2.24. and despised Iob 30.1.12. 'Twill be our wisedome to fly these lusts betimes. Its a comely sight to see mortified and self-denying young people. They are subject to stronger Temptations and more violent Affections, there is a greater propensity to sinne in youth; and therefore the Obedience is the more excellent and acceptable, when out of love to God we can break through all these. Young persons have many suiters, the World, the Flesh, the Devil, all cry be mine, be mine. They all ly in wait for the flower of our dayes. The Flesh casts baits,* 1.833 the World digs pits, and the Devil sees snares. So that unless we be magnanimous and resolute we shall be foiled and o∣vercome.
  • 6. A sixth sinne of Youth is, Neglecting the seasons of Grace, not knowing the day of their Visitation, a sleighting the tenders and offers of Gods Grace unto them.

There is a time when the Lord cometh a wooing to the Soul, and by the motions of his Spirit knocks at the doores of our Hearts for enter∣tainment, Revelations 3.20. The Devil doth his utmost to hinder the match; and therefore he perswadeth young persons, that they are too young to be godly, and too young to deny themselves in point of plea∣sures and carnall delights, he tells them they may believe and repent time enough hereafter, when they are Old. He dealeth with them as the Philosopher did with the young man that came to him, desiring him to tell him when he should marry. Oh said the Philosopher, thou art

too young, not yet, not yet; at last he grew old, and then he came to know when he should marry, Not at all now said he. The Application is easie.

1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter. Many have an Intentionall,* 1.834 but no solid Repen∣tance, they resolve to repent, but they resolve not when,* 1.835 and so delay, till the day of Grace bee past.

2. Consider, it is not in our power to repent when we please, God must give us the Grace, 2 Timothy 2.25. they way of Man is not in himself, It is God must turn us or we shall never be turned, Iremiah 31.18. He must draw us or we shall never runne after him, Canticles, 1.4. Iohn 6.44. We must observe Gods time or we loose all.

3. How dost thou know that thou shalt live till thou art old, young∣er, and better then thou are gone. Shorter graves then thine may be seen.

4. Suppose thou shouldest live till thou wert old, yet thy heart may then be so hardened that thou canst not repent, and because when God called thou wouldst not answer, therefore thou shalt cry and shalt not be heard, Prov. 1.24. Ier. 22.21, 22.

5. If it were in our power, yet we may in no wise deal so dis-ingeni∣ously with our God, as to give the Devil the Marrow of our Youth, and reserve the dry bones of our old Age for God. It is no wisedome to lay the greatest load on the weakest Horse. Old Age, (though in it selfe it be a Blessing) yet is accompanied with many troubles, sicknesses, and diseases, they are the Dreggs, the Lees, the Winter of our dayes. As all Rivers meet in the Sea, so all diseases meet in Old Age; Hence it is called the evil day, Eccles. 12.3, 4, 5, &c. then the Eyes grow dimme, the Eares deafe, the Hands tremble, and the Leggs are feeble, and the Memory failes.

'Tis a time of spending, not of getting, and such compulsive Repen∣tance is seldome true.* 1.836 They are cursed that offer the blinde and the lame in Sacrifice, Malachi 1.8. ult. and if the blinde and the lame were abhorred of Davids soul, much more of Gods, 2 Samuel 5.8. 'Tis the greatest Wisedome in the World for young persons to know the day of their Visitation, and to improve the Seasons of Grace, seeking the Lord while he may be found, Isaiah 55.6. and opening when he knock∣eth.

'Tis good sayling whilest the Ship is sound, the Pilot well, the Mar∣riners strong, the Gale favourable, and the Sea calme. The onely way to finde the Lord when we seeke him, is to seeke him in due time, even Now, 2 Corinthians 6.2. Behold, Now is the accepta∣ble Time. Now he calleth all men every where to Repent. See how the Holy Ghost prevents Objections. I'le repent hereafter. No, it must be now, Acts 17.30, 31.

Object. I am rich, or I am poor, I am a Iew, or a Gentile, and cannot repent.

Answ. He calls All men.

Object. I dwell amongst ill neighbours.

Answ. He calls all men every where. The time present is the only time, the Time past is gone, the time to come we have no assurance of, the time present is our time; Hence we are called upon so oft to obey whilest 'tis to day. Psal. 95.7, 8. Heb. 3.15. and to return (i. e.) presently. Isai 21.12. In all obligations (say the Lawyers) where no time is specified, there the condition is presently to be performed. So Ier. 13.15, 16. Zech. 1.4. Zeph. 2.1, 2.

Now because we are naturally averse and backward to this special du∣ty, I shall give you 20. Considerations to Quicken you.

1. Consider that this speedy repenting and turning to God in our youth is Comfortable, because 'tis a good evidence of the Truth of our Repentance,* 1.837 as late Repentance is seldome true, so speedy re∣pentance is seldome false. It's a good sign we have made God our God indeed, when with David we can seek him early. Psal. 63.1. and with Zaccheus, we make hast to receive him joyfully. Luke 19.6. This is a reward it self, and carries meat in the mouth of it, there is a sweet re∣sentment in the remembrance of a well-spent youth. Never did any repent of repenting too soon, but many have Repented their deferring so long.

2. 'Tis more Easie; any thing taken when 'tis young, is more easily wrought upon. A twig is easily bent, a disease taken in the beginning, is easily cured;* 1.838 when every thing by delay growes worse. When the fin∣gers are growne stiffe, 'tis ill learning to play on the Lute. An old disease is hardly cured. The longer a Tree growes, the harder 'tis to pull it up. The further a Naile is driven,* 1.839 the harder 'tis to pull it out again. The act∣ing of sin strengthens the Habit, and when sin is become Habitual, con∣natural, and customary, 'tis hardly cured. Ier. 13.23. Isay 26.10, 11. let favour be shewed to the wicked, (i. e.) all those common fa∣vours of preservation, supportation, food, raiment, health, wealth, &c. yet he will not learn righteousnesse though it be a lovely thing.

1. In the land of Canaan literally, where God had promised all bles∣sings, as the Church with all her Priviledges and Ordinances, yet in de∣spite of all these favours they will do unjustly.

3. They will not ('tis not so much they cannot) behold the Majesty of the Lord,* 1.840 in his special works of mercy and judgement, when men are hardned and habituated in sin, not all that Mount Sin••i or Mount Sion can afford, neither Iohns austerity, nor Christs lenity can work upon them. Matth. 11.17, 18, 19. and 23.37, 38. what's bred in the bone, will not out of the flesh, when mens bones are full of the sins of their youth, they usually go with them to their graves. Iob 20.11. 'Tis well obser∣ved, that in our Saviours time of all that were possessed with evil spirits, the Devil was most hardly cast out of those whom he had possessed from their childhood. Mark 9.2, 29. By this delay the understanding is more darkned. Ephes. 4.18. the will becomes more stubborn and unyielding. All the powers of the soul are (as it were) chained and bound up that they cannot stirre to goodnesse. Thus Simon Magus was held in the bonds of iniquity. Acts 8.23. Every raigning sin is a bond which the Devil casts about men. So that they cannot stirre a step in the way of grace. Besides Satan hath a strong plea against the soul, he'l plead prescription, and so

many yeares possession which is eleven Points in Law.

* 1.8413. 'Tis more fruitfull, we shall do more good, and receive more good, to him that hath, shall be given. We shall bring forth much penitential fruit, which will bring much glory to God, and in glorifying him lyeth our glory. Ioh. 15.8. Suppose a man should never Repent till he were old and ready to dye; though such a man may be saved, yet his Graces are not so conspicu∣ous, nor can he do that good, nor bring that glory to God, as a young man that begins betimes to serve him. Paul was converted betimes, and see what abundance of glory he brought to God, what good he did in the Church, and what abundance of sins he prevented, which else would have made head against him, and enslaved him: how many famous Churches did he plant, Rom. 15.19. and what abundance did he do, and suffer for Christ. 2 Cor. 11.23.24. if a man have a great way to go,* 1.842 it's good rising early in the morning, such a one shall get the start of many sluggards. 'Tis a thrifty course to be an early convert, the sooner we submit to the spirits conduct, the better, the more Peace and Liberty we shall attain.

4. 'Tis more Beautifull, and lovely. Every thing is beautiful in its season (Eccles. 3.11.) now Gods usual season for repentance, is when we are young. Eccles. 12.1. as we see in Iosiah, Samuel, Obadiah, &c. As a word spoken in season, so a work done in season, is both delightful and profitable.* 1.843 Prov. 15.23. The truly godly man bringeth forth fructum suum in tempore suo. Psal. 1.3. fruit in its due season. Christ delights to set forth his Vine-yard to such as will bring him in his fruit in season. Mat. 21.41. The trees of Gods planting bring forth pleasant fruit in their moneths. Ezek. 47.12. God loves to have this Mannah of grace gathered early. Exod. 16.21. 'tis the kindnesse of our youth that he delights in. Ierem. 2.2.

5. We shall resemble the servants of God, all their Obedience hath been prompt and speedy. They are endued with the wisdom which is from above, which is easily intreated to any goodnesse. Iames 3.17. Psal. 27.8. and 119.60. Abel brought of the firstlings of his f••ock, and the fat thereof. Gen. 4.4. Christ calls Matthew from the re∣ceipt of custom (a gainful Trade) and he presently forsakes all and follows Christ, when he called Simon and Andrew, Iames and Iohn, to leave all and follow him, they immediately left their nets and followed him. Matth. 4.20.22. when Paul was called he made no delayes, he invents no excu∣ses, he consults not with flesh and blood, but he presently obeyes, and was not disobedient to the heavenly Vision. Acts 26.19. Gal. 1.16. when the Lord enlargeth the heart, they improve the opportunity, when he strikes, they strike, and when he moves, they move, and promptly obey. We have an excellent instance in Abraham, when ever the Lord commanded him to do any thing, though never so difficult to flesh and blood, yet still he readily obeyed.

1. The Lord commanded him to forsake his own kindred and country,* 1.844 and to go to a Land that he knew not, he must forsake a certainty for an uncer∣tainty, and he doth it presently. Gen. 12.1, 4. Heb. 11.8. Acts 7.3, 4, 5.

2. The Lord commanded him to circumcise him∣self and his family; note, though Abraham were 99. yeares old, and had a great family, in which there was 300. and 18. which could bear arms; yet the Self-same day was Abraham circumcised, and all the men of his house. Gen. 17.23.

3. Above all his sincere obedience appeares in his readinesse, to offer

Isaak in Sacrifice at Gods commandement. Gen. 22.2, 3, &c. God bids him take his Isaak,* 1.845 his only son Isaak, his only son Isaak whom he loved, and go offer him in Sacrifice; and the Text tels us that he rose up early in the morning, and took Isaak, &c. There were many things which might have discouraged Abraham from so doing.

• 1. He must take his Son, not his servant, not his friend, not his beast, but his son.
• 2. It must be his own son, not another mans.
• 3. His onely Son, if a man have many sons, he may the better part with one, but if a man have but an one and onely son, it goeth near him to part with him. Zach. 12.10.
• 4. His onely Son Isaak, his laughter and joy, the Son of the Pro∣mise, (Gen. 21.12.) in Isaack shall thy seed be called; this was the saddest and sorest tentation of all the rest, since the Messiah, the Saviour of the world was to come of Isaak; if he were killed, the safety and salvation of the world seemed to perish with him.
• 5. Whom thou lovest] To offer up an Ismael, or a son which we hate, is not so much, but to offer up such a son as was worthy to be beloved for his Piety and Obedience, was a great trial.
• 6. He himself must take him, he must seek no other Executioner, but with his own hands must he sacrifice him.
• 7. When must he take him? Now. Take now thy son, he must take him presently without deliberation or delay, God allowes him not an hour or a day to confer with any, or to comfort his distracted heart.
• 8. He must go to Mount Moriah three days journy, so long his soul must be kept in suspence.
• 9. When he comes there, he must slay him, he must cut his throat, rip up his bowels, and burn his Quarters to ashes on the Altar; so they did by burnt offerings. Levit. 1.6, 8, 9.
• 10. This must not be done secretly,* 1.846 but he must be sacri••iced on a Mount, in the fight of all the world. Thus strong believers must look for strong Temptations. God loves to try us in our most dear and delightful things which our hearts most affect, that it may appear which hath most of our hearts, God or they.

[If any would see more, let him peruse those elaborate large Annot. on Gen. 22.2, 3. Mr. Herles Ser. on Gen. 22.2, 3, &c. D. George Downam's Ser. on the same Text, and Doctor Maxey. Venning's Milk and Honey. 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. &c.]

6. Consider the shortnesse and uncertainty of our dayes, is a notable spur to speedy Repentance; for as presumption of Long life doth harden men, so Realizing of death, and looking on it as present, doth quicken and awaken men; now our life in Scripture is compared to a span that is soon measured. Psal. 39.5. to a Tale that is soon told. Psal. 90.9. to a Va∣pour that quickly vanisheth.* 1.847 Iames 4.14. like a flower that soon fades. Isay 40.6, 7, 8. Iob 14, 2. Psal. 102.11. and 103.15. Iames 1.10. 1 Pet. 1.24. Like a Post or a Weavers shuttle, that fly speedily. Iob 7.6. and 9.25. We are obnoxious to above 300. diseases, and to excessive Passions of joy, sorrow, fear, envie, &c. which have killed many: besides thousands of Casualties, a Tile from a house may kill thee, Iudg. 9.53. a Beast may slay thee,* 1.848 a Haire, a Fly, a Raisin stone may choke thee, as it hath done others. There's death in our Pots, Cups, Beds, Boards, &c. Death borders on our Birth, and our Cradle stands in our grave; we lament the losse of

our Parents, how soon shall our friends bewaile ours, and as our life is short, so 'tis Vncertain, no man knowes when, where, or how he shall dye. I am old (saith Isaak) and know not the day of my death.* 1.849 Gen. 27.3. God in his wisdom hath hid from us our last day, that we might watch every day.

7. The seasons of Grace are short, time it selfe is short,* 1.850 but opportunity is much shorter. Every day in the year is not a fair day, and every day in the week is not a Market day.* 1.851 Grace is not eve∣ry dayes offer, and therefore we should walk in the light, whilest we have the light. Iohn 12.35, 36. as the day is ordained for men to work in, so is the day of Grace,* 1.852 wherein we must store our selves against the winter of afflictiou. 'Tis our harvest time wherein we must double our diligence. Prov. 10.5. In this we may learn wisdome from the men of the world; The Smith strikes whilest his iron is hot; The Husband-man makes hay whilest the Sunne shines. The Marriner observes his Wind and Tide, the Lawyer his Termes, the Chapman his Faires and Markets, and the Gardiner his Seasons. Yea, shall the Stork, the Crane, and the Swallow know the time of their coming,* 1.853 and shall not we know the day of our Visitation? Ier. 8.7. Doth the Bee lose no faire day, and doth the Ant in Summer provide for Winter? Prov. 6.8. and shall not we in the Sum∣mer of youth provide for the Winter of old age?

* 1.8548. Shall the Devill observe his seasons to do mischiefe. Matth. 13.25. and Thieves, Hereticks, and Harlots take their opportunities to act their Villanies. Iob 24.15. Prov. 7.9. Gen. 39.11. Mark 6.21. and shall not we observe our seasons to do good?

9. In these Seasons of Grace, the Lord is very ready and willing to be found of us;* 1.855 witnesse those Pathetical expressions. Psal. 81.13, 14. Ier. 4.14. and 13. ult. Ezek. 18.31. he knocks at the dores of our hearts by his spirit, by his word, by mercies and menaces, if by any means he may pre∣vaile with us. Rev. 3.20. Hence he's said to wait that he may be gracious, to stretch forth his hands all the day long; to gather us as a Hen doth her chickens, and and promiseth that we shall not lose our labours, but that they who seek him early, and with their whole hearts, shall find him. Deut. 4.29. 2 Chron. 15.15. Prov. 8.17. Ier. 29.13.

10. Neglecting the day of our Visitation increa∣seth wrath,* 1.856 and provokes the Lord to cut off young persons in the flower of their dayes. If a man should every day be adding sticks to the fire, and Oyle to the flame, it must needs make the fire very terrible at last. Now the longer the fire burns, the harder 'tis to quench it; the further the Lord fetch∣eth his arm, the heavier will the blow come. Such Treasure up wrath against the day of wrath. Iob 36.13. Psal. 7.11, 12. Rom. 2.5.

11. God takes special notice of peoples delayes, and sets down every Minute that they abide in their sin, and abuse his Patience, hence he cryes. Proverbs 1.22. How long ye simple ones will ye love simpli∣city? and Psal. 4.2. O ye sons of men How long will ye love vanity? and denounceth a woe against Ierusalem for her dallying and delaying.

Ier. 13. ult.* 1.857 Woe unto thee O Jerusalem, wilt thou not be made clean, when shall it once be? After how many woings and warnings, after how ma∣ny Invitations and Exhortations, wilt thou still continue Impenitent and unreformed? how long wilt thou deferre thy Returning to me? when wilt thou be cleansed from thy old abomination,* 1.858? thou talk∣est of turning, and makest some offer, but when wilt thou turn in earnest? what not after so many yeares purifying Sermons? not after so many melting mercies? not after so many purge∣ing judgements? not after so many dayes of Humiliation? Oh when will it once be? They were wilfully impenitent, God doth not say, Canst thou not, but wilt thou not be made clean? ma∣ny say they cannot leave their drunkennesse, swearing, &c. yet for gain, or for fear, in some companies they can forbear. So that the will is worse then the understanding. Ieremy 6.16. Psal. 78 10. Isay 30, 9.15. and 42.24. Ieremy 5.3. and 8.5. Zach. 7.11. Rom. 8.7.

12. Gods Spirit will not alwayes strive with sinfull, rebellious man. Ge••. 6.3. but when he hath used all means to reclaim them, and they will not be reclaimed, he will give them up in judgement to their own hearts lusts, so that he who is filthy shall be filthy still, Revel. 22.11. and since they would not be purged, they shall not be purged from their sin, till they dye. Ezek. 24.13.

13. Such sin against the Attributes of God.

• 1. They sin against his Wisdome, as if God knew not which were the fittect time for them to repent in.
• 2. They sin against his Iustice, whilest they say in their hearts God will not punish, though they be impenitent. Deut. 29.19, 20.
• 3. They abuse his Goodnesse and Patience, which should lead them to Repentance. Rom. 2.5. Hence those that have favour shewed them, and yet will not learn righteousnesse, are charged with this, that they will not be∣hold the Majesty of the Lord, Isay 26.10.

14. Such sin against equity and common Reason. Reason it self bids us speedily obey such as counsel us for our good,* 1.859 especially if they be our superiours. If a Prince should send a Pardon to a Rebel, provided he hum∣bled himself and submit, Reason it self tels us that such a one were very unwise, if he would not accept of mercy upon such easie terms.

15. Consider what an exceeding hard thing it is to Repent. 'Tis no less then the change of nature, old customs and habits which are very hardly broken. Ier. 13.23. To change a Lion into a Lamb, fire into water, dark∣ness into light, is a work of omnipotency, and such is Repentance, 'tis not in our power, 'tis Gods free gift, and must be accepted of, when he offers it. 2 Tim. 2.25.

16. Consider the vile nature of sin.

1. 'Tis the * 1.860 Poyson of the soul. Rom. 3.13. now the sooner we vomit up this poyson by a free and full confession of it, the better.

2. Sin is the souls sickness, it stabs and wounds the conscience; now disea∣ses and wounds, the longer they go undrest, the ••••rdlier are they cured.

3. It's a Thief to us, and a Traytour to God. It robs us of our strength, Peace and comfort, now the longer a Thief keeps possession, the harder 'tis to cast him out: and to entertain a Traytor to our Soveraign, is Treason.

4. 'Tis a Debt,* 1.861 Matth. 6.12. Psal. 51.1. now the further a man runs in debt, the harder it is to get out again.

3. 'Tis Folly, madnesse, darknesse, blindnesse, filth, &c. and therefore with all speed to be opposed and purged out.

17. We would have God to hear us speedily. Psal. 131.2. and 77.7. then 'tis but Reason that we should hear him speedily, and if we may not say to our Neighbour, Go, and come again to morrow, much lesse to God. Prov. 3.28.

18. We shall cause joy in Heaven. Luke 15.7.

1. God himself rejoyceth that he hath a new son, he esteems more of one poor,* 1.862 humbled, repentant sinner, then of ten thousand proud Phari∣ses, who in their own conceits need no Repentance.

2. Christ rejoyceth to see of the travel of his soul, and that he hath a new member added to his mystical body.

3. The Holy Ghost rejoyceth that he hath a new Temple to dwell in.

* 1.8634. The Angels in Heaven rejoyce that they have a New Fellow-ser∣vant to sing praises to their Lord.

5. The Church rejoyceth that one more is added unto their number.

19. 'Tis a point of the highest wisdom to know and improve the day of our Visitation. 'Tis only the wise mans heart that discerneth times and seasons. Prov. 22.3. Eccles. 8.5. ••phes. 5.15, 16. he is wise to redeem the Time past with repentance, the time present with diligence, and the time to come with providence.* 1.864 He observes the fit time of doing Gods com∣mads. 'Twas the high commendations of the men of Issacher, that they were men that had understanding of the times, and knew what ought to be done. 1 Chron. 12.32. 'Tis one of the highest acts of Practical wisdom, rightly to improve the seasons of Grace.

20. Lastly, the neglecting and squandring away these seasons of grace brings Ruine to a person or Nation. God hath appointed a season where∣in to call and convert men, and those that slight these seasons undo them∣selves, when the harvest of grace is past, and the summer ended, no wonder if men be not saved. This very sin ruined Ierusalem, the not knowing the day of her Visitation. Luke 19.42, 44. when God gives people space to re∣pent, and they will not repent, then he casts them into a * 1.865 bed of sorrow. Rev. 2.21, 22. Upon the well or ill spending of these seasons of Grace, depends our eternal Weal or Woe. Let then these Considerations Quic∣ken thee to a speedy improvement of them, that thou mayest have cause to blesse God, that ever thou readest these lines, and they may never be a witnesse against thee for thy negligence, in that great day of the Lord. God records every Sermon, he sets down the day and year when 'twas preacht Isay 1.1. Ier. 1.2, 3. Hag. 1.1. and he will one day reckon with us for them; and therefore we had need to live up to our Means and Mercies, and to answer them with an holy and obedient conversation, that our Sermons may rise for our Justification, and not for our Confusion. Let us sow to the Spirit betimes, for as men sow, so shall they reap; he that in the Seed∣time of his youth sowes nothing but Tares and wild Oates, in the harvest of his age must not expect a crop of corn. But he that sowes to the Spirit, shall of the Spirit reap life everlasting.

See more Reasons, Madens Ser. on Luke 19.42. c. 14, 15, 16. D. Prideaux Ser. on Mat. 5.23. p. 20, 21. Fenner on Prov. 1.28. & Gen. 6.3. & Luke 23.42. Dyke on Repent. c. 16. p. 150. &c. Mr. Ier. Dyke's select Ser. on Prov. 23.23. p. 359. and on 1 Thes. 5.19. p. 27. D. Preston. on Sacram. Ser. 3. p. 326. Tayler on Titus. p. 47. &c. Mr. Obad. Sedgwick. Rev. 3.20. Mr. Grosse Ser. on Luke 19.41. p. 242. Mr. Wheatly's Redemption of Time. Mr. Ant. Burgesse Spi. Refining. 1. Part. Ser. 75. and Mr. Iohn Downams Warfar. l. 2. c. 29, &c. p. 184. Fol. Mr. Sangars Morning Lect. Rev. 2.21. p. 211. Mr. Froysel, his Gale of opportunity. Mr. Beesly Ser. 8. on Eccles. 12.1. Mr. Chishull on Luke 19.42.

From a child thou hast known the holy Scriptures.

2. Observe, Young Timothies should read the Scriptures betimes. Those that are devoted to the work of the Ministery, should bee seasoned betimes with Scripture-Learning, they must even suck it in with their Mothers milk. 1 Tim. 4.6. They must not give themselves to the Reading of Tristlers, as many young men that first begin with School-men, Contro∣versialists, Fathers, Postilers, &c. This breeds so many Arminians, Socini∣ans and Hereticks; they are given up in judgement to believe lies, for con∣temning the Scriptures of Truth. As for the * 1.866 Schoole-men they bring forth Cobwebs, fine for Threed, but of no use. They torture their Reader with abundance of vermiculate, rotten, hollow Questions, with many needless Queries and Ut••ums. One compares them to a man that hath bread and good wine hanging on both sides, yet himself sits hungrily gnawing a flint stone. One Austin amongst the ancients, and one Question amongst the mo∣dern Divines will yield more solid Divinity, then all the School-men with their vain disputations, Jejune distinctions, Quodlibetical, idle, curious, Sceptical Queries, and meer speculations, Yea, Bucer affirms that there is more Holinesse to be found in Seneca, then in most of the School-men. They * 1.867 darken the Truth by framing all Religion according to the platform of Philosophy, confounding the principles of Divinity and Philosophy together. Yet by men that are solid, seasoned, sanctified, some good may be picked out of them, which shewes the folly of the Papists who cry. Plus apud se valere unum Lumbardum (Scholasti••ae disciplinae Patrem) quàm cen∣tum † 1.868 Lutheros, ducentos Melancthones, tre••ent••s Bul∣lingeros, quadringent••s Martyres, quingentos Cal∣vinos.

2. Others prefer the reading of the Fathers be∣fore the sacred Scriptures. Though we Reverence the ancient Fathers, and blesse God for their Light, yet the Ancient of dayes is more ancient then they, and his word is to be preferred before all their writings; for they were men, and had their naevos, their failings and infirmities, as other men. One ••ound reason drawn from Scripture, is of more worth and weight then the saying of a thousand Austins, Origens, Chry∣sostomes, &c. Men had need to be well grounded in the Scriptures, be∣fore they read the Fathers; for we should try the Fathers by the Scri∣ptures, and not the Scriptures by the Fathers. He that will not be∣lieve Moses and the Prophets, will not believe though one arose from the dead.

[See Rules for Reading and citing the Fathers. Perkins 2. Vol. Problem. 1. p. 486. D. Hills Serm. on Ier. 6.16. p. 24, 25. Mr. Trapps Com. on 2 Tim. 3.16. Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq. English. cap. 29.]

It is well observed by a Pious and experienc't * 1.869 Divine, that it is a most worthy travail for Students in Divinity, to refer all their study, first for the true sense of Scripture which onely will make a man a grounded Divine, able to teach the truth, and confute error.

2. For the right use of it in himself and others, for amendment of life and all good duties. This course have I by experience (saith he) found profitable, and resolved upon, viz. to be diligent in reading the holy Scri∣ptures, and of them at the least 4. Chapters daily, in like manner (for the increase of my knowledge) to spend 3. houres in the fore-noon in search∣ing out the sense of the hardest places, as two in the after-noon in search∣ing out the propriety of the Tongues, and other two in perusing the Tracts and Commentaries of learned men; one in Meditation and Prayer, and what time remains, to spend the same in brotherly conference.

3. Observe, That women and children may and must read the Scriptures Timothy a child knowes the Scriptures, and his Grand-mother and his Mother taught him. Priscilla a woman instructs eloquent Apollos. Act. 18.26. God commands men, women and children to hear and learn his law. Deuteron. 6.6, 7, 8. and 31.12. and God promiseth it as a special pri∣viledge, that in Gospel-times all shall know him from the greatest to the least. Ieremy 31.34. All that expect eternal life, are commanded to read the Scriptures, but women and children expect eternal life as well as others, therefore they must read the Scriptures. Iohn 5.39. God would not have us strangers to his word, he would have it not barely lodge for a night, but dwell in us, and that not onely sufficiently, but richly and abundantly. Colossians 3.16. and therefore 'tis that he blames his people,* 1.870 that when he had preacht to them the Magnalia legis, the great and choyce things of his Law, yet they accounted them as strange things. Hos. 8.12.

4. Observe, That the Scriptures are not so dark as some would make them, if wo∣men and children must read them, then sure there's something plain in them. As there are Depths in them where the Elephant may swimme, so there are Fords where the Lamb may wade. The plainness and perspi∣cuity of the Scripture is so fully proved by others, that I shall refer you to them for satisfaction. See Mr. Leighs Body of Divinity. l. 1. c. 8. p. 99. B. Vshers Body of Divinity. p. 21. Hildersham on Psalm 51.6. Lect. 102. and Lect. 144. p. 768. Camero. de controvers. Iudic. cap. 10. pag. 598. Folio. Walaeus Loci com. p. 143. &c.

The Holy Scriptures. By the Holy Scripture is here meant principally the Old Testament. For the New Test. (at least all of it) was not written when Timothy was a child, the Canon was not then compleated. Hence Observe,

* 1.871That the Scriptures of the Old Testament are the word of God; and so are useful for us still. Many Sectaries cry out of the Law, and the Old Testament as a low, poor, mean thing; when the Holy Ghost here calls it, The Holy Scripture, which is able to make us wise unto salvation. How contrary is the Language of these profane men to the Language of Gods Spirit? This is a great Controversie in our dayes, I shall therefore.

• 1. By Arguments prove the Old Testament to be Authentick, and still in force.
• 2. I shall answer all the Anabaptistick Cavils that are raised a∣gainst it.
• 3. I shall make some brief Application.

1. The Scriptures of the Old Testament are of Divine Authority, Ca∣nonical, a Rule of Faith and good Life, which appears thus.

1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life, must needs be of Divine Authority, and ought still to be observed by us. but Christ and his Apostles have com∣mended the Old Testament to us as a Rule of Faith and good Life Ergo, The Major no Sober man will deny. The Minor I prove; First from Iohn 5.39. Christ sends us to the Old Testament, and bids us search those Scriptures, (for the New Testament was not then written;) Now to what end should we search them, if they were of no validity. So Paul tells us, Romans 15.4. Whatsoever things were written afore-time (viz. in the Old Testament) they were written for our Learning. Apollos is com∣mended for his admirable dexterity in opening the Scriptures of the Old Testament, Acts 18.24.

2. Christ and his Apostles (to shew the Divine Authority of the Old Testament even in Gospel times) did fetch Arguments out of the Old, to confirm many points of Doctrine and Practice, when some doubted whether Christ were the Messiah, Christ proves it out of Isay 35. & 53. and 61. when others Questioned the Resurrection; Christ confutes them out of Exodus 4. I am the God of Abraham, Isaac and Iacob. When a Question arose about Divorcements, Christ hath recourse presently to the Old Testament, and alledgeth those words, Genesis 2. For this cause a man shall leave Father and Mother, and they two (not they twenty, as the Polygamistical Anabaptists would have it) shall be one flesh. So when the Pharisees accused Christs Disciples for breach of the Sabbath, Christ presently defends them with an Old Testament proof, Matthew 12.3. compared with 1 Samuel 21.6. So when the Scribes and Pharisees taught for Doctrines the Precepts of men, Christ confutes them, out of Isay 29 13. When Christ would teach men to deal justly and to doe as they would be done by, he proves it from the Law and the Prophets, which comprehend the whole Old Testament, Mat. 7.12. So did Paul, Acts 26.22. and 28.23. he taught nothing but what was written in the Law and the Prophets. So Ephesians 6.2, 3. and Peter confirmed what he said out of the Old Testament, 1 Peter 2.4. and 1.1, 15. When Paul would fright men from murmuring, he brings an Old Testament Example, 1 Cor. 10.6.11. All these things are written for our Example. So he proves Justification by Faith out of the Old Testament, by Abrahams being ju∣stified by Faith, Rom. 4. He proves the maintenance of Ministers to be due, from the Law, 1 Cor. 9.7, 8. All this proves that the Old Testa∣ment is not abrogated.

3. The Word of the Lord endures for ever, not a Jod or tittle of it shall pass away till all be fulfilled, Matthew 5.18. But the writings of Mo∣ses and the Prophets are the Word of God; Hence they are called, His Statutes, his Testimonies, his Law and his Commandements, and in our doubts we must to the Law and Testimony as our Rule. Isay 8.20. and Peter tells us (2 Peter 1.19.) that we have a more sure word of Prophesie (speaking of the Old Testament) whereunto ye do well to take heed as to a light shining in a dark place: and if they do well that take it for their Rule and Guide, then they do ill that reject it, to follow some Ig∣nis fatuus, some New-light of their own inventing.

4. He that denieth the Old Testament (when it crosseth his Lusts) will when a Tempation comes deny the New Testament also; for the Pen∣men of the Old Testament were inspired with the same Holy Spirit of Truth, as were the Penmen of the New.

There is but one Spirit, 2 Corinthians 4.13. and it cannot speak Truth in Paul, and falshood in Moses; but the same Holy Spirit which spake by Peter, Paul, Iohn, &c. Spake also by Moses, Isay, David, Ieremy, Luke 1.70. Hebrewes 1.1. 2 Peter 1.21. Question one, and you will quickly question all; Question Moses, and you will question Matthew; Question Matthew, and you will question Paul; till at last with the Quakers you have cast off all. For what is the Old Testament but the New obscure? And what is the New Testament but the Old made plain? both have an eye to Christ, they being saved in the Old Te∣stament by believing that Christ would come,* 1.872 and we in the New by believing that Christ is come. So that, deny one, and you will quickly deny both.

5 The Anabaptists themselves who cry out most against Old Testa∣ment proofs, yet are as ready as any to borrow proofs from thence, when they think it may make for their advantage.

Thus the Anabaptists in Germany (that cried down the Old Testa∣ment, yet) went about to justifie their rising against their Superi∣ours from the Example of the Israelites rising against Pharaoh, and when we demand what grounds they have to preach without a call, they can then cite, Numbers 11.25. 2 Chronicles 17.7. Ioel 2.28. I hope they will allow us the same Liberty which they take themselves, and when we cite Old Testament proofs against Tolerations, and for punishing blas∣phemers with death, they will not be offended.

6. How shall we be able to convince a Jew that Christ is the true Messias? It must be out of the Old Testament, (for the New he wil not believe) Now that Christ is already come, according to the Promises and Prophesies of him, is as cleare as the Sunne, by Old Testament proofes.* 1.873

1. He came into the World at the time foretold, Daniel 9.24. after seventy weaks (i.) fourty nine years the Messiah shall come, therefore the Messiah is now, for from that time till now is two thousand yeares and more as appears by History.

2. The place of his Birth was foretod, Micah 5.2. and accordingly Christ was born at Bethlem, Matthew 2.6.

3. 'Twas prophesied that he should be meeke and lowly (not a glo∣rious earthly King that should come with fire and sword to subdue Kingdomes) Isay 42.2. Zech. 9.9. accordingly he was so, Matt. 11.28.

4. 'Twas prophesied that he should be crucified, Psalm 21. Isay 53. and he was so, Matthew 26.3. 'Twas prophesied that he should rise again Psalm 16. and he did so, Matthew 28. and Gods judgements on the Jewes to this day, who desired his blood might be on them and their children, and it is so,* 1.874 for at this day they are a cursed, scattered, contemptible people: This Argument convinced a Jew fourscore yeares agoe in Eng∣land. Thus we see the necessity of the Old Testament in this respect. [See more Reasons in Master Rowles Confession of Faith. p. 30.31, &c.

An Answer to the Anabaptisticall cavils against the Old Testament.

Objection If the Old Testament be not abrogated, then we are still bound to Circumcision, Sacrifice, and other Legal Rites.

Answer, It doth not follow, for though these Jewish Ceremonies are now abolisht,* 1.875 yet it may be useful to know them, though we are not bound to the Practice of them.

1. That we may see what the Jewish Paedagogy was, and how God ruled his Church then.

2. That we may be thankful to God who hath set us in a better condition,* 1.876 and eased of all those tiresome journeyes and costly sacrifices. Now what fallacious arguing is this? because the Types and Sacrifices of the Old Testament are abolisht. Ergo, all the Old Testament is abolisht. Every fresh∣man can tell them, à parte ad totum non valet Argu∣mentum, E. g. Some compounded Anabaptists are notorious Heretickes, shall we therefore conclude that all are so? All that they can gather is this, That since the Ceremonial Law is ceast, Ergo, something in the Old Testament is ceast. This no man denies, but under this pretence to cast off all the Old Testament wherein are so many excellent instructions ten∣ding to Faith and good Life, is most unjust and ungodly dealing; and this may serve in Answer to that Socinian Argument from Heb. 8.13. and 7.18. where the Old Covenant is said to vanish.

Answer, The Apostle speaks not there of the Do∣ctrine of Moses and the Prophets as if it should va∣nish,* 1.877 for then he should contradict himself, Acts 26.27. and Christ Luke 24.27.44. and Peter, Acts 10.43. but he speaks expresly of the Ceremonial Types and Sacrifices, which he calls, V. 5. Shadows of Heaven∣ly things, but Christ the Substance being come, those shadows are gone, Colos. 2.16.17.

2. Objection, Matthew 11.13. All the Prophets and the Law continued (say they) but till Iohn.

Answ. We must distinguish of these Terms the Law and the Prophets.

1. Sometimes they are taken Generally for the whole Body and Ca∣non of the Books of the Old Testament.

2. Sometimes for those Legal Sermons and Types of the Messias to come,* 1.878 and in this latter sense the words are hear to be taken. q. d. The things which the Prophets foretold of Christ and the Types of him in the Law, began to be fulfilled in the time of Iohn, and therefore there needed now no more predictions, but a manifestation of the Messias to Israel, which was Iohns Office to doe, Iohn 1.29. the Prophets shewed that Christ was to come, and Iohn shews that he was now come. So that here

the Anabaptists run into the former fallacy,* 1.879 which Christ speaks of; the Types, and part of the O. T. they apply to the whole, in which are many Evangelical Sermons of the Prophets.

3. Objection. 2 Corinthians 3.11. The Vail is taken away by Christ.

* 1.880Answer, By the Vail is not meant the Law of Moses (as Socinus would have it) but the blindness and hardness of the Jews, which by their con∣version should be taken away, V. 16.

2. Suppose he should speak of the Ceremonial Law, must therefore all the Law be abrogated?

3. Suppose he should speak of all the Lawes of Moses (which will not be granted) shall we therefore cast off all the Old Testament, as the Pro∣phets, Psalmes, &c. God forbid. The New Testament doth not abrogate but illustrate the Old, and makes things clearer. Christ is the substance of both;* 1.881 all the Sacrifices were but Types and shadows of Christ the true Sacrifice. 'Tis necessary therefore to read both, for many things in the Old Testament help to illustrate the New, and many things in the New Testament help to illustrate the Old.

4. Objection, Isay 54.13. All thy people shall be taught of God, Ergo there is no need of the Old Testament.

Answer, Nor of the New neither if these words should be taken Simply according to the Letter. If the single teaching of Gods Spirit were suffi∣cient as the Quakers say the Light within them is, then farewell Old and New Testament both, and such high attainers there are (in their owne conceits) that have cast off both: But the words are to be taken Com∣paratively: In Gospel times they shall not be so much taught by men,* 1.882 as by God himself; he by his Spirit will bless and water the labour of his Ministers, and will teach us effectually the mysteries of salvation.

Now what is here to overthrow the Old Testament? because in Gospel times Gods Spirit shall accompany his Ordinances and make them fruit∣ful; Ergo the Old Testament is abolished. This is Anabaptists Logick.

2. I answer ad Hominem. Is not this an Old Testament proof, and if it be abolisht, why do you make such use of it against the Scriptures and the Ministery?

5. Objection, Christ is the End of the Law. Rom. 10.4. Ergo 'tis now abolished.

Answer, Christ hath put an End to the Ceremonial Law, because 'twas but a shadow of him who was the Body, Truth and Substance, Iohn 1.17. Col. 2.17. but he hath not abolished the Moral Law, Matth. 5.17. 'Tis still to us a Rule of Obedience. Christ is Finis Legis perficiens, non in∣terficiens, the perfecting and consummating end, but not the destroying and abolishing end thereof.

6. It may be profitable (say the Socinians) but 'tis not necessary to read the Old Testament.

Answer, Whom shall we believe, blasphemous Socinus, or our blessed Saviour?

1. Christ commands us to search the Scriptures of the Old Testament so that 'tis necessary to read them, Necessitate praecepti.

2. Tis able to make us wise to salvation, 2 Tim. 3.15. and so is necessa∣ry, Necessitate medii.

3. Necessitate Signi, 'tis a sign we are Christs sheep, when we hear his voice, and that we are blessed indeed when we can meditate in his Law night and day, Psal. 1.1, 2.

Object. There is sufficient for our salvation revealed in the New Testament. Ergo, there's no need of the Old.

Answ: God knowes what is sufficient for man, better then we; he could have comprized his word in a lesser Volume then the N.T. but since in his wisdom and goodnesse he hath provided not only sufficiently,* 1.883 but abundantly for our direction and comfort, we may not quarrel at his goodnesse, but do our duty, and answer his bounty with obedience,

[These are the chief Socinian Cavils, if any would see more, he may peruse Brochmand C C. Tom. 1. de sacra Script. Q. 5. p. 77. & 83. Altingius loci com. Tom. 1. P. 2. p. 281. Hornbeck contra Socin. l. 1. c. 4. Sect. 1, 2, 3. Ar∣noldus cont. Socin. cap. 1. p. 4, 5, &c. and Mr. Lyford, Plain mans Senses exer∣cised, cap. 2. p, 40, &c.]

Vse. 1. Serves for reproof to those Manichees Mar∣cionites,* 1.884 Valentinians, Carpocratians, Arminians, Socinians, Anabaptists, and Libertines of our time who decry all arguing from Old Testament proofs; as Legal, antiquated and childish. This is, and should be matter of deep Lamentation to us. Psal. 119.136. 'Tis time for the Lord to arise when men shall destroy all his Lawes. Psal. 119, 126. The Court-Bishops went about to destroy the second and the fourth Commandements, (in their Practice especially) and God hath cast them out; a Sect are now risen, that go about to destroy all Gods Lawes, they will certainly fall. The more they oppose and disgrace it, the more by an holy Antiperristasis, we should love it. Psal. 119.127. So shall we have Peace, and nothing shall offend us. Psalm 119.165. As our Saviour prayed for the persecutors of his per∣son, Father forgive them for they know not what they do; so shall I pray for those that oppose his Truth revealed in the Old Testament, Father for∣give them, for they know not (or at least consider not) what they do. Why? what do they? They open a gap to abundance of sin and profane∣nesse; for how many sins are there which are expressely condemned in the Old Testament, which yet are scarcely mentioned in the New. E. g. How oft is the prophanation of the Sabbath forbidden in the Old Testament, and the profanenesse of it threatned with death, and the due observers of it blest and encouraged. Now if the Old Testament were abrogated, we should be at a great losse in this respect, since the New Testament speaks very little to this point; and one great reason is because so much was said for it in the Old Testament, which still stands unrepealed.

2. For the condemning of Vsury and oppression, how full is the Old Testament? yet Usury is scarce mentioned in the New Testament.

3. How then should Magistrates put Blasphemers, Adulterers and witches to death, since the scriptural warrants which make these crimes Capital, are contained in the Old Testament, and not in the New?

4. Then it would not be unlawful to marry within the Degrees forbid∣den in the Old Testament,* 1.885 and not in the New, hence some Sectaries have maintained that 'tis lawful to marry within the Degrees forbidden in the Old Testament, &c.

2. Since the Old Test. is the very word of God, and there are contained in it so many excellent promises to support our faith, and so many preci∣ous Truths and Commands for the direction of our lives; oh let us read it, study it, meditate in it night and day. Psalm 1.1, 2. As Ministers must preach the whole counsell of God to their people. Acts 20.27. so people should desire to hear and know all Gods counsell revealed to us

in the Old and New Testament, things revealed concerne us. Deut. 29.29. ••ince we have Moses and the Prophets we must not expect Revelations. Luke 16.29 This is that foundation upon which all the faithfull must build. Ephesians 2.20. being built on the foundation of the Apostles and Pro∣phets. (i. e.) on the Doctrine of the Scriptures of the Old and New Testament, a house without a foundation will soon fall. He that knowes not Gods will revealed in Scripture, must needs miscarry Hence 'tis that Christ would not have us barely. read,* 1.886 but search the Scriptures (Iohn 5.39.) of the Old Testament, where we shall find many ex∣cellent Lessons.

1. There we may see the glorious work of Crea∣tion, how God made man holy and happy, how we lost this happinesse, and how by Christ we are restored again. Gen. 3. and 2.* 1.887 To fear us from sin, here we may see Gods judgements on the Old world, Sodom, Pharaoh, Egypt, Ierusalem, and Lots wife, whom Christ commands us to remember. Luke 17.33. and if we must remember her why not all the rest of these examples which are recorded in the Old Testam.* 1.888

3. Here are many sweet promises to quicken us to obedience. Deut. 28.1. to 15.

4. Here are Precepts for practice to direct us in our duty.

5. Here we may see the examples of Gods servants walking up to those Precepts, and how wonderfully God preserved them in their integrity. Here you may see Abrahams Faith, Lots Hospitality, Iobs Patience, Davids Zeale, Iosephs Chastity, Noahs Righteousnesse, Moses his Meeknesse, Ioshua's Valour, & These must be as so many goads to quicken us to the like Graces, and as so many Looking-glasses for us to dress our selves by.

* 1.8896. The Old Testament gives great light to the New, there is a mutual Harmony and agreement be∣tween them, so that like stones in an Arch, they streng∣then and hold up one another. We cannot so well understand many pla∣ces of the New Testamentt, unlesse we compare them with the Old. Hence Christ oft speaks, and the Law. Iohn 1.17. and and 5.46. Luke 24.27, 44. who could understand that dark Epistle to the Hebrews, which is even composed out of the Old Test. it's Types and Allegories, if he have not some insight i•• the Old Test. So Iohn 3.14. cannot be understood with∣out some knowledge of the brazen Serpent mentioned in the Old Test. The Old Test. in many things is larger then the New, and so is very need∣ful to be known. There's Physicks in Genesis Iob, Psalms.

2. There's Ethicks in Proverbs and Ecclesiastes, for the right or∣dering of our lives.

3. Politicks in the Judicial Laws of Moses, very useful for the well-ordering of a common-wealth.

4. There is in the Old Testament the best, pleasantest and truest of * 1.890 Histories, from the beginning of the world to our Saviours time; here we have the Rise and Ruine of many famous Kings and Kingdomes, for the space of nigh 4000. yeares, exactly and faithfully (which is the life and glory of History) set forth unto us. Other Histories may be excellent, but Scripture-History excels them all. Let us then embrace the Scriptures of the Old Testament, as the good word of God, written for

our Learning, and a word that still speaks unto us as unto Children. (Heb. 12.5. and 13.5. 1 Cor. 10, 11.) in Doctrines, Exhortations, and Comforts. And since Old and New Testament are both the infal∣lible word of God, let us receive it with all Humility and Thankful∣nesse, as an Epistle sent to us from the great God. Here is the Foun∣tain, the Life, and all the Treasures of wisdome included. Here is all things needful for our salvation, in it is nothing superfluous or vaine; but a sweet harmony and agreement of all parts, and therefore is to be wholly received by us: for as the Phylosopher delights in all Aristo∣tle, the Physician in Galen, the Orator in Tully, and the Lawyer in Iustinian; so and much more should a Christian embrace the whole Bible, and welcome it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prizing it as one of the choycest gifts which ever God gave to the sonnes of men. How zea∣lously did our Fore-fathers (considering their light) affect the Scrip∣tures? when one of them in the beginning of the Reformation gave a load of Hay for a piece of the Epistle of Saint Iames in Eng∣lish. How will their forwardnesse condemn our backwardnesse, and their zeale our Lukewarmnesse?

The Holy Scriptures, &c.

So here what a large Encomium and high commendation the Holy Ghost gives of the Scriptures, even such as is given to no other book in the world besides.

1. He commends them in respect of one speciall property and adjunct. viz. their Holinesse. The Holy Scriptures.

2. From their Effects, they are able to make us wise unto sal∣vation.

3. From their

• Authority, Verse 16, 17.
• Utility, Verse 16, 17.
• Perfection. Verse 16, 17.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Holy Scriptures. 'Tis not simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Those eminently holy letters, those sacred Scrip∣tures; the article is emphatical,* 1.891 and therefore the Holy Ghost to distinguish these sacred writings from all profane writings, gives them such Adjuncts and Epithets as are incompatible to all other writings whatsoevr. Now the Reason why God would have his word written is this, viz. that it might be kept the better, and be propagated to posterity, and be more easily kept, and vindicated from corruption then Revelations could have been. 2 Peter 1.19.

Observe, The word of God is holy Scriptures; this is it's proper Adjunct and excellency, 'tis holy, Rom. 1.2. They are perfectly holy in themseves, all other writings are prophane further then they draw some holinesse from them, which yet is never such, but that their holi∣nesse is imperfect.* 1.892 Now the Scriptures are called holy in five respects.

• 1. In respect of their Authour and principal cause. viz. the most holy God.
• 2. In respect of the Pen-men aud instrumental cause, they were holy men of God. 2 Pet. 1.21.
• 3. In respect of their matter, they treat of the holy things of God,

• they teach nothing that is impure or prophane. They teach us Holinesse in Doctrine and Practice. They call upon us for Self-denial, Uni∣versal obedience, and teach us to do all things from holy Principles, and for holy ends.
• * 1.8934. In respect of their End and Effect. viz. our sanctification. Iohn 17.17. by reading, hearing, and meditating on Gods word, the Holy Ghost doth sanctify us. Psalm 19.8, 9. The word of God is not onely pure, but purifying, not onely clean per se, but effectively a cleansing word.
• 5. By way of distinction and opposition, they are called Holy to distin∣guish them not onely from humane and prophane, but also from all Ec∣clesiastical writings. They have their naevos and must have their graines of allowance, but the holy Scripture is pure and perfect.

* 1.8941. This must teach us to bring pure minds to the Reading, hearing, and handling of Gods holy word. The word is pure, and therefore calls for a pure frame of Spirit in him that reads it: for as no man can rightly sing Davids Psalmes without Davids spirit; so no man can rightly understand the word of God, without the Spirit of God. Carnal, sensuall hearts, and such divine spiritual works will never agree. A vessel that is full of Poy∣son, cannot receive pure water; or if it could, yet the vessel would taint it.* 1.895 'Tis not for unclean beasts to come nigh these sacred fountains, lest they defile them with their feet.

2, Take heed of prophaning the holy Scriptures by playing with them, or making jests out of them. * 1.896 It's a dangerous thing, Ludere cum sacris. See 7. sorts of prophaners of the holy Scriptures condem∣ned, in Mr. Trapps true Treasure. Chap. 4. Sect. 1. to 8.

3. Love the Scriptures for their purity, as God is to be loved for his purity, so is his word. Many love it for the History, or for novelty, but a gracious soul loves it for its purity; because it arms him against sin, directs him in Gods wayes, enables him for duty, discovers to him the snares of sin and Satan, and so makes him wiser then his enemies.

Which are able to make thee wise unto salvation.

In these words the Apostle commends the Scriptures from the effect. viz. because they are able to make us wise not only in Temporals,* 1.897 but in Eternals; they teach us not earthly, but Heavenly wisdom, even such as will ne∣ver rest till it have brought us to salvation. q. d. O Timothy, I am now dying, and ready for Martyr∣dome, thou must therefore expect no more teaching from me, this may trouble thee (as the losse of Elijah troubled Elisha, when he saw his Master taken from him into heaven) yet be not despon∣dent, for though thou lose me, yet thou hast a better Teacher in my stead. viz. the Holy Scriptures which are able to make thee truly wise, and to furnish thee with all Ministeriall requisits.

Observe, The word of God alone is able to make us wise unto salvation. Psalm 19.7. Luke 16.28, 29. Iohn 5.39. and 20.31. Iames 1.22, 25, No other knowledge can bring us to salvation, but only the knowledge of the holy

Scripture. This excellency is proper and peculiar onely to the word of God.* 1.898 Aristotle, Plato, Socrates, Epictetus, Seneca, Plutarch, may teach us Moral wis∣dome; but not a word of Christ or salvation by him to be found therein. But the knowledge of the Scripture, brings us directly to Christ, and by consequence to salvation, which is the only true wisdome. Iohn 17.3. Acts 4.12, it will save a man and his house. Acts 11.14. This made the Apostle preferre the wisdom of God in the Gospel, before the wisdome of this world. 1 Cor. 2.6, 7. the Virgins that walked according to this Rule are called wise. Matth. 25. True wisdome consists in finding the way to blessednesse, and walking in that way to the end. Psalm 2.10, 11, 12. Deut. 4.6, Prov. 15.24. and 19, 20. Ier. 6.16. Ephes. 5.15, 16. they dye fooles and beasts, how poli∣tick soever they have been for worldly ends, if they have not provided for eternal salvation. Psal. 49. ult. Prov. 5. ult. Ier. 8.8, 9. and 17.11. Luke 12.20. This Doctrine like a two-edged sword, cuts both wayes.

1. It cuts down the Papists on the one hand, who deny the Scriptures to be a perfect Rule of Faith and Manners, and therefore they adde many old, mouldy, moath-eaten, superstitious Traditions to be believed as ne∣cessary to salvation: and so come under the curse of Adding to Gods word. Deut. 4.2. Prov. 30.6. Revel 22.18. They also deserve sharp reproof for keepinng the Scriptures from the common-people and by conse∣quence from salvation, contrary to Gods expresse command, who would have all without exception of rich or poor to read his word. Deut. 6.6, 7, 8. and 31.12. Iohn 5.39. Colos. 3.16.

2. It cuts down the Sectaries on the other hand, who deny the perfection of the Scripture, and cry up up their own perfection, their own dreams, and fancies. If the Scripture be able to make us wise to salvation, to what end then serve these Ignes fatui, but to lead men out of heavens path? such have no true light in them. Isay 8.20. and if Paul durst not publish any New-light besides or beyond the Scripture, but kept close to the Rule, and preached only such things as were revealed in the Prophets. Acts 26.22. how great then is the presumption of the Pharises, of our time, who dare do that which Paul durst never do?

2. It may be a singular encouragement to us to be much in Reading and Meditation on the word. 'Tis not Plato, Plutarch, &c. that can make us wise to salvation (though they are useful in their kind, and we may learn many excellent lessons from them) yet since we cannot find the name of Christ there, it must abate our delight in them, as it did Saint Austins in the reading of Tully.* 1.899 If you will be wise indeed, Read the Holy Scrip∣tures, they will make you savingly wise, they will teach us all things ne∣cessary to salvation,* 1.900 and what can we desire more.

[See how the knowledge of Gods word excells all other knowledge in sundry particulars. Hildersham on Iohn 4.21. Lect. 34. Doct. 3. and Lect. 36. Doct. 6.]

Through Faith which is in Christ Iesus

That is, by faith whose Foundation and Object is Christ with all his benefits. The holy Scriptures though they instruct us sufficiently unto sal∣vation, yet cannot save us without faith.

Observe, The word of God cannot save nor profit us without faith. Such is our

blindness, deadness, dulness, yea enmity against the Word, that without Faith we cannot see, conceive or receive it, 1 Cor. 2.14. Rom. 1.16. Heb. 4.2. Iohn 3.19, 20. If a man offer us never so good an Almes, yet u••less we have an eye to see it, with a hand and heart to receive it we are never the better for the tender of it. So that no Faith, no salvation, this is the condition of the Covenant of Grace, without which we have no inte∣rest in Christ, as is clearly and learnedly proved by a Reverend Divine of ours. Oh then make much of this Grace,* 1.901 preserve her, and she will preserve thee: exalt her, and she will exalt thee to Honour. As David said to Abiather, so Faith saith to us, abide you with me,* 1.902 fear not; for he that seeks my life, seeks thy life, but with me shalt thou be in safety, 1 Sa∣muel 22. ult. This is the Mother of all our Graces, the Fountain from which they flow. All Grace is in Faith Originally, Radically, Fundamentally, Virtual∣ly. 'Tis the primum mobile which sets the other wheels agoing. 'Tis that work of God which con∣tains all other good works in it, Iohn 6.28, 29, 40. All duties, all doing and suffering without Faith are displeasing unto God, Romans 14. ult. we must pray in Faith Iames 1.6. Hear in Faith, Heb. 4.2. communicate in Faith, by this we feed on Christ, and lay hold on him, crede & mandu∣casti. Aug. This makes all we do to prosper, 2 Chron. 20.10. 'Tis a Grace of perpetual use,* 1.903 in prosperity and adversity, in sick∣ness and health; in prosperity it keeps us watchful and humble. Iob 3.25 in famine, feares, wants, it keeps us cheerful. Heb. 3.17, 18. such righteous ones excell their wicked neighbours. Prov. 12, 26. they are the onely excellent of the earth. Psalm 16.3. God accounts them too good to live in such a wicked world. Heb. 11.38. This is that golden grace which makes us truly rich, a well tried faith is more pretious then gold. 1 Pet. 7. Rev. 3.18. This brings plenty and propriety in all. All is yours; to believers Christ gives his choycest blessings, as Justification and Sanctification, Peace of Conscience, Victory over the world, sin and Satan, Rom. 3.30. and 5.18. and 9.3. Acts 15.9. and 16.31. Luke 7, 50. 1 Cor. 1.3. Gal. 2.16. 1 Iohn 5.12. freedom from death Natural in respect of its sting, 1 Cor. 15.55. from death spiritual, Iohn 5.29. and from death Eternal, Iohn 3.16.

To a believer Christ is all in all, Colos. 3.11. 1 Cor. 3.22, 23.* 1.904 All comfort and salvation is terminated in him, Zach. 9.9. In him doth fulness, all fulness dwell, Iohn 1.16. Col. 1.19. and 2.3. in Christ is a fulness of wisedom to answer for our folly, 1 Cor. 1.30. a ful∣ness of life to deliver all believers from death, Iohn 14.6. We are dead till Christ by his Spirit quicken us, Ephesians 21. hence he is called a quickning Spirit, 1 Cor. 15.45. a fulness of Liberty to free us from our Spirituall bondage to sin and Satan, Iohn 8.36. 2 Cor. 3.17. He is that Va∣liant Ioshua which frees us from the Tyranny of our spiritual enemies, going forth conquering and to conquer, 1 Cor. 15.37. Rev. 6.2. In Christ is a fulness of Glory,* 1.905 a man without Christ is a Tohu Vabohu, without form or beauty, an Ichabod in whom is no glory, like Reuben he can never ex∣cell, Genesis 49.4. but being clothed with Righteousness, we are wholly fair, and there is no spot in us, Cant. 4.7. Ephes. 5.27. the Church and Spouse of Christ is actually and presently fair.

2. She is Universally fair in all parts, though considered in her selfe she may erre doctrinaliter, in matters of Faith, and moraliter, in respect of manners; yet consider her in Christ, whose righteousness is imputed to her for righteousness, and so she is wholly fair, and albeit the law accuse her of blots and spots, yet the Law is answered by the Gospel; and the Wife cannot be sued so long as the Husband lives. Though in our selves we are black,* 1.906 yet in Christ we are comely; though poore in our selves, yet rich in him; though black in the worlds eye, and black in her owne eye by reason of sin and misery, yet she is fair in Christs eye; who is a faithfull friend and soul-solacing Ionathan to comfort his in all their di∣stresses Iohn 15.14, 15. A Physitian to heal them of all their maladies, Mal. 4.2. a Rock to support them, 1 Cor. 10.4. and Mannah to feed them. So that now believers with Paul may challenge all their enemies to do their worst. Rom. 8.33.34.

[For the excellency of Faith, See D. Reynolds Vanity of the Creature, p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royal∣ties of Faith, on Iohn 3.15. M. Perkins on Heb. 11. Doctor Preston on Faith, Doctor Sibbs third Volume on Hebrews 11.13. Dykes Righte∣ous mans Tower, p. 32.33. and on Sacrament, Chap. 11. Boltons Dire∣ctions for walking, page 52. Barlow on 2 Tim. 1.5. Watsons Charter, chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith, Vol. 8. and Saints Treasury, page 68. Dan. Dyke on Mat∣thew 4.3. Doctor Holydayes Nature of Faith, Smith on the Creed, p. 2. and Ambrose his Media, page, 162.

VERSE 16, All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. 17. That the man of God may be pefect throughly furnished unto all good workes.

THe Apostle the better to incourage Timothy to study the Ho∣ly Scriptures, goeth on to prove that they are able to make one wise unto salvation, and that by an Argu∣ment drawn from a full and suffici••nt enumeration of those things which are necessary to salvation. Where he commends the Holy Scriptures upon, A three-fold account.

• 1. For their Dignitie, and Authoritie.
• 2. For their Vtilitie.
• 3. For their Perfection.

1. He commends them for their Dignity and Divine Authority, as coming more immediately from God, Verse 16. All Scripture is given by * 1.907 Inspiration of God.

2. For their singular Utility, which is foure-fold.

• First, For Doctrine to teach the Truth.
• Secondly, For reproof of Errour, and false Doctrine.
• Thirdly, For correction of sinne and evill manners.
• Fourthly, For Instruction in Righteousnesse, and good Workes.

3. From their compleat perfection, enabling a Minister for his Office, verse 17. especially those foure Parts of it before named, v. 16.

1. The Apostle commends the Scrpitures in respect of their Divine Au∣thority, they have not Angels or men for their Authour; the Prophets and Apostles were but the Penmen,* 1.908 Secretaries and Instruments of the Holy Ghost, to write what he should Dictate to them. So the Angels were but Gods Messengers to declare the Law to his people, Galathians 3.19.* 1.909 The Scriptures have God himself for their more im∣mediate Authour, All Scripture is given by Inspiration of God, (i.) all and every part of Scripture is Divinely inspired, or breathed by God, both for Matter, Order, Style and Words.

Those Holy Men of God did not onely utter their words by the Holy Ghosts immediate Direction, but by the same Direction did commit them to Writing, that they might be a standing Rule to the Church for ever: For the bare memories of men would not have kept them for us with such certainty as they have been kept in Scripture, and delivered to us. So that what David said of himselfe, is true of all the Pen-men of Holy Scripture, the Spirit of the Lord spake by me, and his Word was in my tongue, 2 Samuel. 23.2. it is he that spake by the mouth of his Holy Prophets, Luke 1.70. And bid them Write, Revelations 14.13. They spake not what pleased themselves. but they spake and writ as they were moved by the Holy Ghost, 2 Peter 1.21. they were powerfully * 1.910 moved, acted, and carried out of themselves to write, say and doe, what God would have them, Nehemiah, 9.30. Micah, 3.8. Acts, 28.25. Hebrewes, 13.7.

2. He commends the Scriptures for their useful∣nesse and profit which they bring both to Teach∣er•• and Hearers,* 1.911 which is foure-fold, whereof two are Theorerical, pertaining to the information of our judgements in matters of Doctrine.

• 1. Teaching the Truth.
• 2. Confuting Errours. Two are Practical, pertaining to the direction of our lives, viz.
  • First, for Correction or Reformation of Vice.
  • And secondly, for instruction in Paths of Righteousnesse.

1. They are profitable for Doctrine and Instruction, they teach men what to know and believe,* 1.912 they instruct us in all Truth necessary to sal∣vation, viz. concerning God, Man, Christ, Law, Gospel, Heaven, Hell. He first begins with Doctrine, which in Order must goe before all the rest; for it is in vain to reprove or exhort unlesse we first teach a man, & inform him of his duety.

2. For reproof of Errour and Confutation of false Doctrine.* 1.913 A right thing is a sufficient judge of its own straitnesse, and the crookednesse of another thing. There is an Elencticall power in the Scrip∣ture to stop the mouths of gain-sayers, and to disco∣ver the by-Paths of wicked men. Titus verse 9. We need not run to General Councils, or send for An∣cient Fathers to determine Controversies, or confute Errours; We have the Holy Scriptures that enable the Man of God, and furnish him richly for that purpose.

3. For correction of sin and evil manners, which is done by admonition and reproof denouncing Gods judgements against them,* 1.914 that those which go astray may be brought into the way by Repentance.

4. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God,* 1.915 and so is profitable for instruction in Righ∣teousness and good workes; it being the most perfect Rule of Righteousnesse.

5. The Scripture allures us to Piety by the sweet promises of the Gospel,* 1.916 and so is profitable for con∣solation, Romans 15.4. which is comprehended either under Doctrine or Instruction, for he that will com∣fort another must first inform him of the Wisedome and Goodnesse of God to his Elect, and how all things work together for good, to those that are good. There is no internal tentation, nor any external affliction: but you may finde a Medicine for it in the Scriptures. So that in these 4 branches is contained ••he summe of Christianity.

Before I proceed any further, it will be necessary to remove a block or two out of the way. Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection:* 1.917 and therefore both he and Estius have invented all the wayes they can to invade the force of it.

1. Say they the Apostle speaks here of the Old Testament, for the New Testament was not yet added to the Canon, nor some part of it written, as the Epistles, and the Revelation of Saint Iohn, especially, when Timothy was an Infant. Now if the Old Testament (say they) were a perfect Rule, then the New Testament would be superfluous, and void.

Answer, By Scripture here is meant not onely the Old Testament, but also the New (say some) because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy, which was the last of all Pauls Epistles as is gathered from 2 Timothy 4.6. So that then there were extant all Pauls Epistles, all the Evangelists, and all the Books of the New Testament, excepting the writings of Iohn, and (as some con∣ceive) the writings of Luke.

* 1.9182. To omit conjectures, let us grant that the A∣postle speaks of the Old Testament, and that he ac∣knowledgeth they were able to make a man wise to salvation. 'Tis true they were so, neither doe the writings of the Apostles adde any thing as to the sub∣stance of the Old Testament they onely explain the Law and the Prophets, clearly shewing that Christ is come according as the Prophets foretold, Acts 28.23.

3. What was written in every Age was sufficient for that Age: and the Books which were extant in these times were a sufficient Rule for the Church in those dayes. Thus the five Books of Moses (till the other Books of Scripture were extant) were a perfect Rule. So the Books of the Old Testament which were extant when Timothy was a child, were a sufficient Rule: yea, and before there was any thing written, Tradition alone was sufficient, neither was any thing written so necessary, but they might be saved without it. But now since God hath revealed his mind in the Holy Scriptures, we must to the Law and to the Testimony.

4. I Answer by way of Retortion, if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered, then the whole Scripture (à fortiori) which now we have, must needs be most sufficient for us, and for all the Churches of God to the end of the world if the Old Testament were so pro••itable, how great is the profit and perfection of both Old and New together?

2. Objection, A second Cavil is this, That the Scripture is not a Total and sufficient Rule, but onely a Partial one; and though it be profitable, yet 'tis not sufficient without unwritten Traditions. They are not here excluded no more then Second Causes are excluded (saith Bellarmine) from the generating of things in the World, as the Sun, &c.

Answer, If the Scripture contain all things necessary to salvation, then 'tis a perfect and not a partial Rule. But it doth contain all things necessa∣ry to salvation: Ergo, The Minor I prove thus: If the O. T. did contain all things necessary to salvation, and were sufficient without Traditions, then à fortiori both Testaments together must needs be sufficient. But the Antecedent is true, and therefore the consequent. The Scripture a∣lone is able (saith the Apostle) to make us wise to salvation, and there∣fore it must needs be sufficient.

2. The comparison from the Sun holds not, because unto generation second causes must necessarily concur; but for Regeneration here is such a full enumeration of all things to be done, that no more needs be added, and therefore Traditions are vain. Besides 'tis well observed that the word in the Original signifieth not onely profit and conveniency,* 1.919 but also perfecti∣on and sufficiency, the Scriptures have an All-suffi∣ciency in them for salvation, the same word is used for sufficient, 1 Tim. 4.8.

3. Objection, Though All the Scripture be thus profitable, yet the whole is not (saith Bellarmine.)

Answer, Who so blind as they that will not see? what is this but to seek a knot in a bulrush, and to make doubts where there are none at all. This is to trifle and not to dispute; for who knowes not that All Scripture, and the whole Scrip∣ture are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.920 equivalent and the same. So All is taken in other places Collectively, and not di∣stributively, as 1 Cor. 13.2. Colos. 2.9. Ephesians 2.21. and 3.15. and 4.16.

These rubs being removed, the sense of the place is this.* 1.921 q. d. Great is the Dignity and Authority, the Majesty and Utility of the Holy Scriptures, (That Gift of Gifts) which have not Angels or Men, but God himselfe for their more immediate Autho••r; It is he that hath given them, to informe the ignorant, to re∣call the erronions, to correct the vitious, and to direct and comfort the Pious. So that by reading and studying this Word of God, the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling.

* 1.922Observe, That the sacred Scriptures are the very word of God. Holy men were but the Instruments, 'tis God that is the Authour of them; they were but the spirits amanuenses to write what he should dictate to them. Hence it is called the word of God. Mark 7.13. 2 Cor. 2.17. and 4.2. 1 Thes. 4.15. the Oracles of God. Rom. 3.2. and is ascribed solely to the Spirit of God, without mentioning any Authour. Heb. 10.15. what was uttered by the mouthes of the Prophets, God spake; what they delivered was by dire∣ction and inspiration from above. Hence the Holy Ghost is said to speak by the mouth of David. Acts 1.16. and 4.25. and 28.25. and the word of the Lord is said to come to. Hos. 1.1. and Ioel 1.1. Ier. 1.9. Ezek. 1.3. Heb. 1.1, 2. and as the Old Testament, so the New is the very word of God, for the whole Scripture is given by inspiration from above; and the Apostle tells us that he had received from the Lord what he delivered to them. 1 Cor. 11.23. and Rom. 1.1. and 15.18. this made the Apostles stile themselves the servants of Christ. Philip. 1.1. Titus 1.1. Iames 1.1. 1 Pet. 1.1. Iude 1, the foundation of the Church is said to be the Prophets (i. e.) the Old Testament, and the Apostles (i e.) the New Te∣stament, Ephes. 2.20. So that the Authority of Scripture is greater then of an Angels voyce; and of greater perspicuity and certainty to us; for besides inspiration, 'tis both written and sealed. This is fundamentum fundamentorum, a fundamental point very necessary to be knowne, for we can never profit by the scriptures, till we believe and are perswaded that they are the very word of God:* 1.923 he that believes not this, believes nothing, and the very ground of all that Atheisme and profanenesse, both in Do∣ctrine and Manners, which abounds amongst us, springs from hence Have at the Root then, and have at all; lay the Axe to it, and the bran∣ches will soon wither.

[To prove the Divine Authority of the Scriptures, See 18. Reasons in Bishop Vshers Body of Divinity, and 18. Reasons in Ward on Matthew 1.1. p. 1, 2, &c. Stock. on the Attributes, chapt. 4. Mr. Iohn Downams War∣far. l. 2. c. 21. p. 160. Fol. Capel on Tentat. l. 4. c. 4. Sangar's Morning Lect. p. 4.20. Mr. Leighs Body of Divinity. l. 1. c. 2. Walaeus loc. com. p. 124, 125.]

Wo then to those Blasphemous Hereticks, and Atheistical Scepticks, the Anti-scripturists of our age, that cry up their own perfection, and cry down the Scriptures as imperfect; that cry up themselves as Gods, and cry down Christ as man, that cry up their own dreams, and cry down the word which condemns those dreams; even as the Malefactor exclaimes against the Judge, which he knowes will condemn him. O hellish pride! O hideous, horrid blasphemy! Wo is me that ever it should be told in Gath, and published in the streets of Askelon, that England which was sometimes the glory of Nations, should now for such blasphemies as those, become the scorn and reproach of all the Nations round about us. Yet such there are (perhorresco refereus) that say the Scriptures are * 1.924 not of Divine, but of Humane authority and invention; that the Pen-men wrot what pleased themselves, that they are no foundation of Christian religi∣on, &c. Strange it is to me to find Mr. Iohn Goodwin (a man of such knowledge and parts,* 1.925 so well versed in Scripture, a Preacher and expounder of it so long, yet now in his old age) to fall into that ragged Regi∣ment of Anti-scripturists. Yet thus it is, when once men give way to sin and error, they know not when nor where they shall rest. Whither

will not Pride and Selfe-conceit lead men?

As Christ was crucified between two Theeves, so are the Scriptures vi∣lified by two sorts: by Papists on the one hand, and Atheistical Sectaries on the other, but all in vain, for magna est veritas & praevalebit. The Truth still gets ground against them all. Many Libertines cry out against us Ministers as Antichristian, but whether come nearer Antichrist we or they, the ensuing Parallel will declare; for though their Heads took severall wayes, yet (like Sampsons Foxes) they are tyed together with firebrands at their tayles.

Papists call the Scriptures

1. A Nose of wax, or Rule of lead, which may be bowed every way as men please.

2. Inky Divinity.

3. They are fallible.

4. They are insufficient without unwritten Traditions.

5. They prefer the Church before them.

6. To defend their errours, they wrest the Scriptures, and make them Allegorize without a cause.

7. Sometimes they take the bare Letter, and will admit of no ex∣position.

8. What blasphemous, nonsensicall expositions the Friers made of the Scripture, former ages can te∣stify. [See Willets Tetrastilon, Pillar. 3. Synops. p. 1296.]

Atheisticall Anti-scripturists say

1. They are uncertain.

2. A dead Letter.

3. They are not infallible.

4. They are insufficient without Revelations.

5. They prefer the dark light with∣in them before them.

6. So do these, yea some have turn∣ed all Scriptures into Allego∣ries.

7. So do these.

8. What Non-sensical ones these make, who lists may see, in [Mr. Brinsley's Virtigo. p. 133, 134. and Mr. Firmin against the Qua∣kers.

Should these men have spoken but half so much against the Higher Powers,* 3.1 as they have done against God and his word, they would quick∣ly have been apprehended for Traytors, yea if a man steal above thirteen-pence half peny, 'tis death by the Law, but if a man blaspheme the God of heaven, revile the Scriptures, and overthrow the very foundations of Re∣ligion; there's little or nothing done to such a one. Do we thus requite the Lord O foolish and unwise! Is this the thanks we give him for all those successes and deliverances which he hath given us? will not this pro∣voke him to repent of all the mercies he hath shewed us, and to con∣sume us after he hath done us good? These are worse then Papists, deny∣ing the Trinity, Sacraments, Old Testament, and New Testament, affirm∣ing that there is no word but only the word Christ (so did the Swenck••feildians in Germany) herein betraying their grosse ignorance that cannot distinguish between the word Christ,* 3.2 and the word of Christ (Colos. 3.16.) so called because it hath Christ for its Authour, Christ for its Object,

and Christ for its end, between Christ the coessential and coeternall word of the Father, Iohn 1.1, 2. Heb. 1.3. the substantial word of God. 1 Iohn 5.7. Rev. 19.13. and the expresse Image of his Father, and the written word of God which is contained in the Old and New Testament,* 3.3 and is called the written word of God. Luke 8.11, 12. and 11.28. Acts 4.31. and 6.2, 7. and the Bible or Book, as being the book of books (i. e.) the most excellent book in the world.

* 3.42. As the Papists when they are Non-plust fly to Traditions, so do these fly from Scripture to Revelations. As the Jews have their Talmuds, and the Turks their Alcorans, so the Anabaptists have their vain Visions, and etraordinary Revelations: whereas the Scrip∣ture is a surer Guide then a Voyce from heaven.* 3.5 2 Pet. 1.19. for that may be more easily counterfei∣ted, Satan can with ease transform himself into an Angell of light. See this more fully cleared by the Authours in the Margin.

2. We have those that cry up a Light within them, and extoll it above the word of God; like false Trades∣men that preferre false Lights before the clearest Sun-shine. He that takes the light of nature for his Guide, hath but a blind deceitful Guide, which will lead him into a thou∣sand bogs and ditches of filth and errour. The natural man cannot endure the light of Gods word. Iob 21.14. Isay 6.10. and 30.10. 2 Tim. 4.3. he raiseth cavils against it, and hates the light that discovers him. He's dead in sin, and cannot once discern the supernatural things of God. * 3.6 1 Cor. 2.14 hence he's called not onely dark, but darknesse it self in the Abstract. Ephes. 5.8. and therefore great is the sin of those that tell men they have need of no other teacher but onely the light within them.

1. This overthrowes all Scripture, in vain did God bid us search the Sciptures, if this natural light within us were sufficient to lead us to salvation.

2. This is the way to make men Heathens, and to set up a natural light instead of a supernaturall.

3. This would overthrow the Ministery and all their gifts, which Christ gives them for the edification of his Church. Ephes. 4.11.

4. This would overthrow the Magistracy, for to what end are his Laws and sword, if every man had a light within him sufficient to direct him? thus if Aaron go down, Moses cannot long endure. Ministery and Magi∣stracie usually fall together. Numb. 16.10, 13.

5. Religion hath mysteries and depths in it which no natural man can fathome. 1 Cor. 2.9, 14.

6. The Scripture speaks onely to Saints, when he saith, Christ is in you, the hope of glory. Colos. 1.27. but to the world he's a stumbing-block, and rock of offence.

7. Christ calls them slow of heart, who believe not all that the Prophets have spoken, it seems they were to look to the Scriptures without them, and not onely to a light within them.

8. The Beraeans are commended for searching the Scriptures, Acts 17.11.* 3.7 and not for harkening to a light with∣in them; and we are commanded to try the Spi∣rits by the Touchstone of Gods word, and not by a light within us.

3. Great is the sinne of the Socinians, who make not the Scripture,

but Reason the Judge in matters of Religion, and will believe no more in Religion then they can comprehend by Reason,* 3.8 whereas we make not our Reason a Rule of faith added to the word, but we use it as that light which God hath given us wherewith to search into the meaning of his word, and by studious inquisition and observation to dis∣cover it, and by good Reason out of the Text to convince others of its truth. Reason raised and rectified, is the candle of the Lord and good, (Prov. 20.27.) so long as 'tis subordinate to faith: but when it goeth about to judge it, then it quick∣ly overthrowes all, as we see in the Socinians, who abound with such grosse Heresies, that Di∣vines Question whether we may call them Chri∣stians?

4. Others boast of the Spirit in opposition to the Scripture, these are certainly led by the spi∣rit of the Devill. Gods word and Spirit go toge∣ther, as you may see. Prov. 1.23. Isay 59.21. Galatians 3.2. Gods Spirit teacheth us to try the spirit and doctrines of men by Scripture. Isay 8.20. and if they speak not according to this word, 'tis not because they have New-light, but no light in them. Christ who was full of the Spirit of the Lord, yet doth not go about to prove things by the Spirit within him, but he sends men to the Scriptures, as their Rule. Iohn 5.39. and when he disputed with men and Devills, he doth not appeal to the spirit or light within him: but he cites Scrip∣ture without them, against them: for though Gods Spirit do enlighten the Saints on earth, yet it is but in part, this illumination is imperfect and mixt with much darknesse within them, so that they have need also of a light without them, which is the Scripture. And if Timothy who was inlightned by the spirit in a more then ordinary measure (he being an Evangelist) yet must give himself to reading the Scriptures, how much more have we need to read and study them, who have not that measure of the spirit as he had. And if the spirit were our Rule, how many would be deluded with Satanical spirits,* 3.9 but God hath given us a surer word of prophecy, so that we must not trust onely to the Testimony of the spirit concerning it self, but we must bring every spirit to the Trial and Touch∣stone of Gods word. 1 Iohn 4.1, 2, 3. yea, though they pretend to have the Spirit of God, yet must it be tried by the word of God.

Object. The Scriptures are for Novices and young beginners, but after men are regenerate and grown up, they must leave these external rudiments, and be guided onely by the Spirit.

Answ. This is a most pernicious and dangerous opinion, for take away the Scriptures, and you take away the Rule both of good life and sound doctrine, and so open a gap to all Heresie and profanenesse.

2. Neither is the Scripture onely necessary for young beginners, but al∣so for the regenerate and most holy men, as appeares by the Inscriptions of almost all the Epistles which are written even to the Saints themselves. Rom. 1.7, 8. 1 Cor. 1.2. and 10.15. Phil. 3.15. 2 Pet. 1.1. 1 Iohn 2.12. Iude 1. Now the more these wicked ones cry down Gods Law, the more

we should cry it up; the more they loath it, the more we should love it As fountain water is warmest in the coldest weather, by an Antiperistasis; so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word, by how much the Atheistical and profane oppose it. So did David. Psal. 119.126, 127. 'tis time for thee Lord to work, for the wicked have made voyd thy Law. q. d. 'tis time for thee Lord to shew some remarkable judgement upon these wicked men who go about to de∣stroy not one or two,* 3.10 but all thy Lawes. Though men may connive and tolerate such, yet the Lord who is a jealous God, will not bear long with the tolerators of such blasphemies, nor with the persons tolerated. See how this opposition increased Davids love to the word. verse 127, 128. there∣fore do I love thy commandements above gold. q. d. The more the wicked contemn thy Law, the more do I prize it, even above all the Riches and Treasures of the world.

[See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith. cap, 15. Mr. Lyford's Plain mans senses exercised. p. 17. &c. Brinsley's Virtig. p. 165. &c. Mr. Bourne against the Quakers. p. 3, 4. &c. Mr. Fowler against the Quakers. p. 47.52. Mr. Clapham against the Quakers. p. 1, 2, &c.]

2. If the Scriptures be the very word of God, then it must needs fol∣low that they are pure, perfect, infallible, of highest Authority, Majesty, Antiquity, Excellency; the best Judge of controversies, and the onely Rule of our lives both in Doctrinals and Practicals. This we shall see clearly proved to us,* 3.11 in Psal. 19.7. to 12. where we have sixteen Excel∣lencies and Royalties of the word of God.

The Law of the Lord is

• 1. Perfect.
• 2. Powerfull.
• 3. Sure.
• 4. Makes us truly wise.
• 5. 'Tis Right.
• 6. Comfortable.
• 7. Pure.
• 8. 'Tis a Light.
• 9. 'Tis cleane.
• 10. 'Tis eternall.
• 11. 'Tis true.
• 12. Righteous.
• 13. Profitable.
• 14. Pleasant.
• 15. A preservative against sin.
• 16. It brings great Reward.

* 3.121. 'Tis Perfect, V. 7. The Law of the Lord is perfect (i. e.) the whole word of God. As God is perfect, and hath a self-sufficiency in himself, so is his word. 'Tis so perfect, that nothing may be ad∣ded to it, or taken from it. 'Tis perfect formaliter in it self, and perfect effectivè, making us perfect; and if the Five Books of Moses, which was the first holy Scripture that was delivered to the Church, was suf∣ficient for the instruction of the people of that time, so that they might not depart from it either to the right hand or the left. Deut. 4.2. how much more compleat is the doctrine of the Prophets and Apostles, which doth more clearly set forth what Moses delivered, both in Precepts and Promises, in Practice and Examples. Here is nothing su∣perfluous, nothing defective; 'tis a perfect Law of Liberty, Iames 1.25. which admits of no addition or diminution.* 3.13 Proverbs 30.6. Revelations 22.18, 19.

Caut. Not that Preaching is to be counted an adding (as the Quakers

vainly and ignorantly imagine, and therefore cry out when they hear us expound the word, oh take heed of adding to the word!) whereas ad∣ding of mens Traditions and inventions is one thing, and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people, is another thing. This the Levites pra∣ctised. Nehem. 8.7, 8. they gave the sense of the Law. So did Paul. Acts 9.22. he confounded the Jewes, how? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, collatis testimo∣niis, by comparing one Scripture with another. So Christ expounded the Scripture, Luke 24.27. and so did Philip. Acts 8.30. Explication is one thing, and adding is another, we coyne no new Scriptures, but on∣ly expound the old. what we deliver is for substance agreeable to Gods word,* 3.14 and must therefore be believed and obeyed by us. David had seen an end of all created perfection, but Gods Law is exceeding large. Psal. 119.96 he had seen Riches in Saul, Beauty in Absolom, Strength in Goliah, Policy in Achitophel, and he saw an end of them all, they were but finite, transitory things, too low to give any true content to the mind of man: but he found Gods word perfect, and All-sufficient, no∣thing pertaining to Holinesse or Happinesse, comfort or co••tentment is wanting to Gods Law, nor shall be to him that believes and obeyes it: for the dimensions of it are large as God himself, in truth and goodnesse infi∣nite, permanent and soul-satisfying. Hence David expresseth his Tran∣scendent Love to Gods transcendent Law by a Patheticall exclamation. Psalm 119.97. O how I love thy Law, it is my meditation all the day!

2. 'Tis exceeding powerful, there's latens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a hidden efficacy,* 3.15 in it to convert the soul, (Psal. 19.7. and save the soul. Iames 1.21. Luke 16.29.31. Ioh, 20.31.) which no Philosophy nor humane eloquence can do. Nature cannot cure us of our Hereditary, con∣natural sins, but the Scripture offers more grace. Iames 4.6. (i. e.) it gives grace and strength to conquer and subdue the strongest lusts. Hence it's called a Hammer which can break the hardest hearts. Ier. 23.29. a fire that consumes our strongest lusts. Salt that keeps us from rotting in our sin. 'Tis as a Naile and an Arrow in the hearts of Gods enemies to subdue them, Psal. 45.6. and fasten them. Eccles. 12.11. The Majesty and Power of the Scripture is wonderfull almost in every line;* 3.16 so that it breeds admiration in a considerate Reader. By this the spirit changeth Lions into Lambs, by it he raiseth us from death to life, from bondage to li∣berty, from darknesse to light, and from the power of Satan unto God. Insomuch as a wicked Minister by preaching it, may convert soules. Ier. 23.22.* 3.17 It must needs be powerfull because the spirit is in it, which is mighty in operation, and the promise is with it, that if we hear and obey; we shall live. Isay 55.3. This can can change a Saul into a Paul, it can make a Felix tremble, and an Herod feare. It never re∣turnes in vain, like the bow of Ionathan and the sword of Saul, it never returnes empty from the battle. 2 Sam. 1.23. This is that two-edged sword, by which we offend our adversaries, and defend our selves. I may say of it as David said of Goliah's sword, There is none like that.

3. 'Tis sure. Psalm 19.7. the Testimony of the Lord is sure, the word is called a Testimony, because it testifies our duty de facto, de jure, de praemio; it tells us what hath been done by others, what we ought to do our selves, and what our Reward shall be for so doing. This word is more

sure then the Pillars of the earth, or the Poles of heaven, they may fall and faile, but not one Jod or Tittle of Gods word shall perish. Mat. 5.18. Hence it's called a more sure, (i. e.) a most sure word. 2 Pet. 1.19, 'Tis a certain infallible word, it hath been often tried, yet never failed nor deceived those that trusted in it. Psal. 12.6. we love faith∣full friends, and such as will stick to us in our misery; oh then love the faithful and sure word of God, which will never leave you nor forsake you, but in the very pangs of death will minister strong consolation to you. 'Tis in the word that we find the everlasting Covenant, even the sure mercies of David (i. e.) of Christ, who in respect of the flesh, de∣scended from David. Isay 55.3. there we find by whom our sins are pardoned, our Natures healed, our Soules are saved: these are called sure mercies.

1. In respect of performance, they are as sure as if already done. 2 Sam. 23.6.

2. Sure in respect of continuance, they shall never be taken away, his mercy endures for ever. Once adopted, justified, fanctisied, and for ever so. 2 Sam. 7.13. Iohn 13.1. Let us not then sit down content with those low, perishing, uncertain things, but get interest in those sure, desireable, and soule-satisfying mercies. Pray with Saint Au••l••••, Da mihi nummum nunquam periturum. Lord give me those riches which will never perish.

4. It maketh the simple wise, and that to salvation. Many that are sen∣sible of their ignorance and simplicity, are discouraged from reading the word, when the promise runs to such, as being sensible of their own silly, bruitish condition, and come with humble, tractable, teachable hearts, that they shall be taught wisdom. Prov. 1.4. and 19.4. Psal. 119.130. and become wiser then the ancient, who by their long experience oft times get much wisdom. 2. Wiser then their Teachers, who usually excell their Schollers. 3. Wiser then their enemies, who yet by their conti∣nual diving and searching into the wayes of their opposites, grow very subtle and cunning. Psal. 119.98, 99, 100.

5. The word of the Lord is right and strait, having no crookednesse nor perversenesse in it. Wicked men go about and fetch a compasse in wayes of sin, but the godly run the way of the plain, and out-run them as Ahimaaz did Cushi. 2 Sam. 18.23.

6. It breeds joy in every soul that orders his life according to it. V. 8. the godly find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somewhat of kin to them in the word which makes them delight in it. Though the wicked can find no joy there, yet an upright-hearted David finds it sweeter then hony,* 3.18 and more pre∣tious then gold, they are even the joy and rejoycing of their hearts. Psalm. 119.111. this breeds solid, serious, substantial, spiritual joy in the deepest afflictions and tentation. Psal. 119.92. I had perished in my affliction, unlesse thy Law had been my delight. It was not onely delight∣full, but even delight in the Abstract; yea de∣lights in the Plurall number,* 3.19 he found delight up∣on delight (i. e.) great and sure delight in Gods word. It upholds the heart from sinking under affli∣ction; 'Twill make a Paul and Silas sing Psalmes in prison, when Creature-comforts faile, yet faith can feed upon the Promises. Habbak. 3.17, Hebrews 13.5. The word affords us presidents of greater trialls then ever yet we have undergone, and so comforts us in our distresses. Do thy children rise against thee? so did Davids. Do Princes speak against thee and thy famliar friends betray thee?

so did his. Psal. 55. Hast lost all? so did Iob. Art cast into some loath∣some prison? so was Ieremy, &c. besides the word comforts us by shew∣ing how all things work together for good unto us. Rom. 8.28. and that God afflicts us for good ends.

7. 'Tis pure not onely formaliter & in se, being free from all the dross and dregs,* 3.20 of sin a corruption: but effectivè, because 'tis a special meanes to purify and cleanse us. Iohn 17.17. Purity is, or at leastwise ought to be the Object of our love. God is pure, his word is pure, his works are pure, and therefore do the Saints love them. so did David. Psalm 119.140. thy word is very pure. What followes? therefore doth thy servant love it,

8. It enlighteneth the eyes. V. 8. 'tis a light and a lamp to us. Psalm 119.105. to have our bodily sight restored is a mercy, but to have our dark understandings enlightened to see the deeps of our misery, and the riches of Gods mercy, this is the mercy of mercies. Now the word is the meanes by which the spirit conveighs both sight and light to us: by it he calls us out of our dark and doleful condition, into marvellous light. 1 Pet. 2.9.* 3.21 The light of the Sun is a pleasant thing, but oh how sweet and plea∣sant is this spiritual light which leads us to eternal happinesse! naturally there is a Vaile over all our hearts, and therefore before we read, we should beseech the Lord to remove the Vaile, else we shalll ne∣ver see the divine and supernatural mysteries of Gods Law. Psalm 119.18.

9. The fear of the Lord is clean.* 3.22 V. 9. The world is called the feare of God, effectivè, from the effect of it, because it both teacheth and work∣eth in us the true fear of God. 'Tis clean. 1. in se, it hath no sin, nor approbation of sin in it. 2. Quoad nos, 'tis a meanes to make us clean, helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints.

10. 'Tis eternal and perpetual, the Lawes of men are changed and abrogated, but the Law of God is like God himself, it endures for ever, maugre the malice of all opposers. The grasse may wither, and the flower fade, but the word of the Lord abides for ever. Psal. 119.89. Isay 40.8. 1 Pet. 1.24, 25. We use to prize durable things, lasting cloaths and long enduring Leases, men desire; oh set your hearts on Gods word, which endures, and will make you endure for ever, if you obey it. 1 Ioh. 2.17.

11. 'Tis not only true, but Truth it self. (V. 9.) * 3.23 Iohn 17.17. the judgements of the Lord are Truth. He calls Gods word by the name of judgements, either because in it God denounceth judgements against wicked men, or else because we must judge of our actions according to this Rule. There's no fraud nor falshood in them, therefore they are called by way of Eminency. The Scriptures of Truth. Dan. 10. ult. Colossi∣ans 1.1.5, As God is Truth, so is his Word. He is not like man, that he should lye. Not a Threatening in the Scripture but shall fall on the wicked, and not a blessing promised, but shall be fulfilled to the righteous.

12. 'Tis Righteous altogether; as God is just and righteous, so is his word. Rom. 7.14. the Law is holy, just, and good, three Epithets which can be applied to no Law but Gods only.* 3.24 There's no unrighteousness nor injustice in them. Mens Lawes oft times are harsh, hard, unrighteous; so are not Gods, they are perfectly just and righteous altogether.

13. 'Tis precious.* 3.25

1. In respect of profit 'tis better then Gold.

••. In respect of pleasure, 'tis sweeter then hony. By

gold, David notes all riches, and the things of greatest worth in the world,* 3.26 and by much fine Gold, he mean∣eth all gold, how pure or precious soever; even the finest refined gold that hath been oftnest tried in the fire. No riches like the word: Hence Da∣vid calls it his Heritage and Portion. Psal. 119.11. as if he had nothing else in the world to trust to,* 3.27 and therefore he prefers it before all worldly ex∣cellencies. Psal. 119.72.127. the Law of thy mouth is better to me then thou∣sands of gold and silver, It excells Gold in five respects.

• 1. Gold is but an Earthly good, but the riches which the Scripture brings, is Spirituall.
• 2. 'Tis but a common good, wicked men (as Esay, Ahab, Nabal, the Turk, the Pope) have it in abundance: a man may be outwardly great, and yet inwardly miserable; 'twas great Caesar that said, I have been all things, and yet am never the better. But the Grace which the Scripture brings, is a speciall blessing, peculiar but to a few.
• 3. Gold cannot comfort a man in the day of distresse; whether it be personal or national. 'Tis rather a snare, then an Helper then. Proverbs 11.4. Ezek. 7.19. Zeph. 1. ult. But the word of God hath breasts full of consolation for the people of God in all their distresses. Psalm 119.92.
• 4. Gold cannot breed contentment, yea the more men have, oft∣times, the more they covet. But the word teacheth men godlinesse, and this in the power of it breeds contentment, which is better then gold. 1 Tim. 6.6.
• 5. Gold may be lost, Thieves may rob us of it, rust may consume it, and especially when death comes,* 3.28 we must part with it. But true Grace which is wrought in us by the word and spirit of God, can never be lost, Where ever we go, it will go with us. 'Tis fidus Achates, a faithfull friend, which will never leave us, till it have brought us to glory. Rev. 14.13. Oh that I could convince men of the truth of this, viz. that the saving knowledge of God in his word is better then Gold. Tell men where they may have gold, and we see how they ride, run, dig, delve, and all for a little perishing gold, which cannot satisfy them. Isay 55.2. But this true Treasure which is hidden in the word of God; very few labour for, and the Reason is, mens hearts are earthly, carnal, sen∣sual, and savour not the things of God. Oh that such would hearken to the counsell of Solomon, Prov. 8.10, 11. receive instruction and not silver, and knowledge rather, then choice gold. Prov. 3.14, 15. and to a greater then Solomon. Revel. 3.18, Buy of me gold (i. e.) the Graces of the Spirit, as Knowledge, Faith, Obedience, &c. Build not on the Hay, Wood; Stub∣ble of mens fancies and inventions, but build on the pure, sure, sound doctrine arising from Gods word, this is called Gold. 1 Cor. 3.12. and one day will be better to us then all the gold in the world.

14. For delight and pleasantnesse, Gods word is sweeter then Honey, yea then the purest,* 3.29 finest honey, which flows from the comb. Prov. 24.13, 14. and 16.24. the lips of the spouse are said to drop as the honey comb, (i. e.) her words are very pleasant, sweet and grateful. Cant. 5, 3. and when the Scripture would express the sweetnesse of any thing, it borroweth this allusion, sweeter then honey. Ezek. 3.3. Revel. 10.9, 10. Old men are all for profit, and young men for pleasure; here is gold for the one, and honey for the other. Gods word brings more true plea∣sure to the soules of those that obey it, then the sweetest honey doth to the taste.

Quest. If the word be thus precious and sweet, how comes it to passe, that most men in the world see not the preciousnesse, nor taste the sweet∣nesse of it?

Answ. The God of this world hath so blinded their eyes, that they cannot see the Excellencies of the word. The Sun is full of light and lustre, but the blind man for want of sight cannot discern it. The word is full of sweetnesse, but mens hearts are so taken up with the enjoyment of present things, that they cannot taste nor relish the things of God. 'Tis but lost labour to put a cordial in a dead mans mouth. The fault then is not in the word which is as precious, pure, delightfull, and sweet as ever, but the fault is in our corrupt minds, which are so blinded and hardned with sin, that we cannot perceive, nor receive the word. Let's beseech the Lord to spiritualize our hearts, and then we shall be able experimen∣tally to say, How sweet are thy words unto my taste, yea sweeter then Honey to my mouth! Psal. 119.103. As none know the sweetnesse of honey but such as have tasted it; so none know the sweetnesse of Gods word but the people of God, who experimentally know the worth of it. To them, and to them onely 'tis more precious then gold, and sweeter then honey. To them the most excellent and delightfull things in the world are base and bitter, drosse and dung, loathsome and noysome in comparison of Gods word.

15. 'Tis a speciall preservative against sin. V. 11. and Psal. 119.11. 'tis one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan.* 3.30 Ephes. 6.17. by this Christ, Steven, Paul, and the Martyrs, defended themselves, and offended their enemies. Matth. 4.47. This will Antidote and arm us with invincible arguments against sin and Satan. Doth the Devill tempt thee to covetousnesse, cruelty, Usury? the word will tell thee that no such person shall come into Gods King∣dome. Psal. 15.5. Gal. 5.22. Art given to fornication, adultery, unclean∣nesse? the word will tell thee that God will judge such. Heb. 13.4. Art tempted to Apostasy? remember Heb. 10.38. Mark 8. ult. Rev. 21.8. Art tempted to pride? remember, God resists the proud. Iames 4.6. 1 Pet. 5.5. Art tempted to hypocrisy? remember Hypocrites have the lowest place in hell. Matth. 24.51. Art tempted to defraud and over-reach thy neigh∣bour? remember the Lord is an avenger of all these things. 1 Thes. 4.6. though men may carry many things so subtilly,* 3.31 as to escape the justice of men, yet they shall never escape the hand of God. Art tempted to break thy Covenant? the Scriptures still tell thee what befell Zedekiah for this sin, Ezek. 17, 18. The very root of all that Atheisme and Profanenesse that is amongst us, is this, that either men do not know the Scriptures, or else they do not believe them.

16. It brings a great Reward, not to those that onely hear it, know it, praise it, but to those that practise it. V. 11. yea the very obeying of Gods commandements is a reward it self,* 3.32 'tis both work and wages, and such imployment is our high preferment. 'Tis not onely For keeping, but In keeping of Gods commandements,* 3.33 that there is reward. Iames 1.25. Godlinesse in the power of it is Gain, great gain, none like it. This re∣ward followes obedience freely, as Punishment followes the disobedient, though they neither desire nor seek it, yet paena est finis operis, etsi non est finis operantis. Those that love the commands of God, and sincerely obey them, shall be certainly rewarded, though they should not desire or seek it, but in simplicity of heart run the wayes of God, making this their aym, that they may glorify him. Now all these high commendations of the word, should make us unfeignedly for to love it, heartily to em∣brace

it, reverently to esteem it, and fervently to desire it,* 3.34 Excellency being the Object of desire. Gods Word is like God himself, full of Majesty, full of Ex∣cellency. It contains (magnalia & honorabilia Legis) the great and honourable things of Gods Law, Hos. 8.12. It is not an empty sound or a dead letter, but full of Majesty, Life and Power, and therefore must be en∣tertained by us with the greatest respect.* 3.35 Looke what * 3.36 Reverence we give unto God, the same is due to the Word of God.

[See more of the Scriptures Excellency. Master Robert Boltons Saints Guide, p. 42.43, &c. Master Trapps True Treasure, Chapter 3. Sect. 2. Master Leighs Body of Divinity. l. 1. c. 8. p. 81.

2. If the Scriptures be Gods Word, then it will follow that they are a * 3.37 Perfect Rule and Canon for us to walke by. The Canons and Rules of men are oft times harsh, hard, sottish, superstitious, and disquiet the Conscience; aye, but the Word of God commands nothing but what is sweet and easie, pleasant and profitable to the soul that walks according to it, Gal. 6.16. as many as walk according to this Rule or Canon (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Phil. 3.16.) Peace and Mercy shall be their portion;* 3.38 hence the books of Scrip∣ture are called Canonical, because they are the rule and Canon by which we must walk; hence 'tis that the Lord sends us in our doubts, not to a Light within us (which is no better then darkness) nor to unwritten Tra∣ditions without us which would soon deceive us; but to the Law and to the Testimony, Isay 8.19, 20. not to witches or wi∣zards, not to the dead for the ease of the living,* 3.39 but we must have recourse to the Law of God which is given us by him for our infallible direction; and if any man speak either without or against the word, it is because he hath no true Light of Grace or Under∣standing in him.

This God hath ordained as a Lampe for our Feete, that we miscar∣ry not amiddest those many By-paths that are in the World. Let us then make use of it in the course of our Lives; If a Carpenter have a Rule or Line, if he tie it to his backe and never use it, his Worke must needs be crooked: So if we have Bibles, and never reade them, nor Meditate on them to practice them, our Lives must needs be irre∣gular.

They are then to be reproved, who set up false Rules to walk by, As

• 1. Antiquitie.
• 2. Custome.
• 3. Fathers.
• 4. The * 3.40 Church.
• 5. Reason.
• 6. Vniversalitie.
• 7. Enthusiasms.

All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3. Preached before the House of Commons, September 17. 1643. Page 3. to 19. where you have six pro∣perties of a Rule, with many motives and directions to read the Scripture. To these I shall adde an eighth sort, viz. those that leave the Scriptures. and make Providence the Rule of their wayes and walking, because they have success and prosper in their wayes:* 3.41 therefore they conclude that their wayes are good, and God approves of them. But if this were good Logick, then thieves and sacrilegious persons might conclude that their actions were good, because they have success for a time in their wicked∣ness. Like Dionysius who prospering in his sacriledge, cried, See h••w the Gods love Sacriledge! Such must know that we may not accept the most signall Demonstrations of Providence against a Scripture Rule. No alte∣ration of times, no success of Providence must make us goe against the Word of God. See five Reasons against such in Master Lyfords Plain mans Senses exercised, p. 29. to 37. and Master Anthony Burgess Spi. Refining, 1 Part. Serm. 31.

9. Others make Conscience their Rule, wherein Conscience is regula re∣gulata, non regula regulans. It must be ruled by the Word, and not rule the Word. Conscience is onely a subordinate Rule, and binds us no fur∣ther then it receives information from the Word. Many Sectaries cry, their Conscience is against our Ministery, Churches, Ordinances; and may not a Jew,* 3.42 a Turke or Papist say as much, that it is against his Con∣science to joyn with us: but who knows not that an erronious Conscience doth not bind; else Iohn 16.2. Acts 26.9. might plead Conscience for per∣secuting the Church. Thy duty is not to follow it, but get thy judge∣ment better informed, that thou mayest leave it; since the light of Consci∣ence is but imperfect and may erre.

3. If the Scripture be Gods Word, then it must needs be the fittest Iudge both in matters of Doctrine and Practice. Hence in all our doubts God sends us hither for direction, Deuteronomy 12.32. and 28.58. and 31.9.10. Isay 8.20. and Christ sends us to the Scriptures to decide matters of Controversie. Thus when a Controversie arose about the Resurrection, Christ determines the Controversie by Scripture, Matthew 22.29. ye erre not knowing the Scripture. So Luke 10.26. and 16.29. Acts 16.22. 2 Pe∣ter 1.19. The Word is the supreme ••udge in all matters of Religion; Who is higher then God? when his Word hath spoken it, what excep∣tion shall we make? or to whom shall we appeal? Hence Christ him∣self submitted his Doctrine to the decision of the Scriptures, Iohn 5.39. so did the Apostle, Acts 28.23. The Church is Gods House, his City, his Spouse, and He onely is her Lawyer, Iames 4.12.

[See more, Doctor Davenant de Iudice cultus, cap. 4. p. 5. Doctor Prideaux, Lect. 22. Revets Isagoge, cap. 19.20. Lyford Plain mans sens. Ex∣cerc. Page 9.10. Gerherd, Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit. c. 9. p. 291. D. Morton, Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers. 1. Q. 19. & Ames. Bell. Enervat. l. 1. c. 5.

4. If the Scripture of the Old and New Testament be a perfect Rule, and the supream Judge, then they are to be blamed, who adde Apochryfal writings to it to perfect it; whereas that which is perfect needs no such Additions: yet the Papists have put them in the Canon, though there be palpable lies in them, E. G. Ecclesiasticus 1.14. that the fear of the Lord was created with the faithful in the womb, so Ecclesiasticus 46.20. is false, so Tobit 6.7. with the smoak of the Liver of a Fish, he drives away the Devil; but the Scripture saith Fide non Fumo, by Faith and not by smoke we must resist him. So Tobit. 12.9.12.13. he makes the Angel, not Christ to offer up the Prayers of the Saints to God; Ecclesiasticus 22.22. and 2 Mac∣cab 12.43.47. there is offering sacrifice for the dead.

[See strong Reasons against them, Doctor Reynolds Lect. de Lib. Apochry. Bishop Vshers Body of Divinity, page 14.15. Master Leighs Body of Divinity, l. 1. c. 5. D. Whitaker de script. Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script. c. 7. Sharpii Cursus Theolog. Contr. to page 6.

5. Is the Scripture the Word of God, Oh love it then for the Authours sake, we usually esteem of writings according to the Eminency and Dignity of the Authour; now all Scripture is given by inspi∣ration from God, and is to be prized as the * 3.43 Epi∣stle and Love-Letter of the Great God to the sonnes of men. 'Tis one of the chiefest gifts which ever God gave; it is a greater mercy then the Sun or the Light of Heaven. 'Tis this we must be judged by at the last day, Iohn 12.48. Not a Chapter we read, nor a Text that is expounded to us, but will be a witness for us or against us, for our comfort or conviction at that great day. Be ruled then by it since you must be judged by it, and chuse rather to die then to sin against it? Set your affections on it, see that you love it.

1. Cordially, not Superficially. Write it not onely in your Heads or Note-Books, but get it written upon your hearts, and engraven on your souls, then you will delight to do Gods Will, Psalm 40.8. doe not onely read it, but eat it, and by Meditation digest it, that it may be to you the Rejoycing of your hearts, Ier. 15.16 We should as readily and willingly receive Gods Word, as an hungry man doth meat.

2. Love it * 3.44 Superlatively, do not love it as you do your beast or other creatures with a low, carnal, sensual Love: but love the Scriptures next to God, Appretiativè & intensivè, Affectu & Effectu with the highest intention of Affection; even above riches, Pleasures, yea, and our appointed food, Iob 23.12. I have esteemed the words of his mouth more then my ne∣cessary food.* 3.45 He loved it more then any food, abso∣lutely; and preferred it before his necessary food, without which his life could not subsist: he had rather loose his meals, then his meditations on

Gods Word. He esteemed it more, not onely then dainties or super∣fluities, but then substantial food, without which he could not live and subsist: As a * 3.46 Reverend Divine of ours hath well ob∣served.

3. Love it ••ractically, Love it so, as to obey it; this is the end of all our Reading, and Hearing, viz. that we may doe it, Deuteronomy 4.6.14. and 51. and 6.3. and 11.32. It is not knowing nor praysing but practising that bringeth blessednesse, Iohn 13.17. Psalm 15. ult. Iam. 1.25. Revelations 22.14.

Though Obedience be not the Meritorious cause of our salvation, yet it is a good Evidence of it: It is Via ad Regnum, non causa Regnandi, Luke 11.28. Romans 2.13. At the last day Christ will demand, not what have we read or said, but what have we done. Matthew 7.22. and 25.35. Many are bare hearers, but not do∣ers of the Word, and so play the * 3.47 Sophisters in de∣ceiving themselves and others with showes, insteed of substance, Iames 1.22. To obey the Word of God in our Life,* 3.48 is our Wisedome, Deuteronomy 4.6. Hence Christ calleth him a wise man, that heareth the Word and doth it. Matthew 7.24. These are Verba vivenda, non le∣genda; not barely to be read, but practised: Hereby we honour God, and so shall be honoured of him again, Iohn 15.8. One Practical Chri∣stian bringeth more glory to God, then a thousand Notional formall Professours.* 3.49 This made Paul commend the Romans (6.17.) not for bare professing, but for obeying from the heart that form of Doctrine which was delivered to them: and Christ preferreth such as Doe his Will, before his natural Kindred, Matthew 12.47.

Hereby we shall experimentally know the Truth of Gods Word,* 3.50 Iohn 17.17. When men believe the Word, submit to it, and are content to be ruled by it in all things, they shall Experimentally know the truth of it. Knowledge helps much to Practice, and Practice helps much to Knowledge. It is not talke∣ing of Wine, but drinking of it, that comforts and chears the heart. The Theory of Musick is delight∣full, but the Practice is farre more Excellent and Pleasant.

A reall good Man, is Decalogus Explicatus, a living Decalogue, his Life is a Comment on the Commandements. The Word is written in his Heart, and held forth in his Life, Philippians 2.16. Holding forth the Word of Life. He doth not onely lay up the Word in Hearing, but he doth hold it forth in ordering all his Actions according to it. And this is an Evidence that we are truely Godly, Iohn 14.15. 1 Iohn 3.24. And serveth to distinguish us from all the Hypocrites in the World, who onely talke of Religion, and cry, Lord, Lord, Matthew, 7.22, 23. they come and hear, But they will not doe it, Ezekiel, 33.31, 32. that But is a blot and spoils all.

As it was said of Naaman the Syrian, He was a Valiant man, But he was a Leper; that but was a blemish. So we may say of many formal Professours, they can talk excellently, and have good Parts; But they are covetous, cruel, proud, malicious, censorious, &c. Fie on these Buts, they are the Coloquintida that spoils all. These are the Botches and blemishes of Religion and cause it to be evil spoken of; as the Indians said of the Spaniards, when they saw their cruelty, Surely, that God cannot be good that hath such wicked servants. So Ezek. 36.20. the profane Iewes caused Gods Name to be profaned and evil spoken of,* 3.51 by reason of their lewdness, when the Enemy cried, These are the people of the Lord, and are gone forth of his Land: q. d. These are the holy people, see what kind of Inhabitants God had in his Holy Land.

On the contrary, when Gods people walke up to their Principles and Priviledges, answering their Gospel Light with Go∣spel lives, being burning and shining lights, and leading convincing lives.

* 3.521. Either they shall convince the wicked, and stoppe their mouths that they shall have nothing justly against them.

2. Or else convert them, as * 3.53 Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion: by seeing their Constancy, Patience, Humility and cheerfulness in suffering, it won him to the Gospel. Oh then, let us be doers of Gods Will, this is more plea∣sing to him then all Duties without it. Obedience is better then Sacrifice. 1 Samuel 15. A heart without words is better then words without an heart, a grain of Grace is better then many pounds of gifts. 'Tis good to Profess, but Practice is better, yea of the two, Practice without Pro∣fession, is better then Profession without Practice: for Divinity in this life consists rather in Practice then in speculation and contemplation.* 3.54 In Religion we know no more then we Practice; then we are said to know God when we keep his Commandements,* 3.55 1 Iohn 2.3, 4. Lay aside words, and fall to works.

—Quid verbis opus est? Spectemur agendo.

Let us imitate the sheep which boast not how much they have eaten, but shew it actually by their fat, fleece and young. We all profess we love God, let us shew it by doing something for his Ho∣nour. As the woman that loved our Saviour bestowed a box of precious Oyntment on him.* 3.56 Love is boun∣tifull. Many read the Scriptures onely to fit them for discourse,* 3.57 as some are said to read Plato. All such unpractical knowledge in Gods esteem is no knowledge, 1 Samuel 1.12. Ieremiah 2.8. The Priests no doubt had a Notional knowledge, but because it wanted Practice, God accounted it no knowledge. This want of Practice breeds Errours and Heresies; Men turn Scepticks because they will not be Practicks. God plagues the Hypocrites of our time for their Unfruitfulnesse, Ungratefulnesse, and Contempt of the Gospell, by giving them up in his just judge∣ment.

1. Anabaptism, Libertinism, Socinianism and other Heretical ways. Sin hath so blinded them that they cannot see the Truth, Matthew 22.29.* 3.58 Practice is the best Preservative against defection, this will make a man whose knowledge is less then others to remain stedfast in time of trial like a fixed Star, whilest others of greater Parts like blazing Comets may shine for a while, but at last vanish into smoke, Revelations 3.8. 'Tis obedience to this Word that will build us up till it have brought us to an inheritance immortal, Acts 20.32.

[He that would see more Encouragements for Practice, let him peruse Mr. Samuel Wards Sermon, Iohn 13.17. it is the last Sermon of his Ser∣mons. Master Vennings sermon on Matthew, 7.21. Doctor Preston on Romans 1.18. p. 170. Downams Guide to Godliness, cap. 1.2. The Preface to the last Edition of Doctor Andrewes Catechism, Master Anthony Burgess spi. Refining, 1 Peter, 1.2, 3. Master Sanger his morning Lecture, p. 77, &c.

1. Then let us Read it constantly, Deuteronomy 6.6, 7. Psalm 1.1, 2. least any should exempt themselves, the Lord names * 3.59 all sorts, men, women, children, strangers, Deuteronomie, 31.11, 12. Ieremiah. 36.6, 7. not onely the learned, but the unlearned also, must Read, yea, search the Scriptures, if they expect Eternal Life. Iohn 5.39. peruse them frequently,* 3.60 and search them diligently, digging for these Heavenly Treasures as men doe for gold, who break every clod that they may finde the golden Oare.* 3.61 There is nothing written in vain, but even those places which at first view seem to contain nothing memorable; yet by prayer and study much gold of instruction and consolation may be gained from them, neither is there any danger in a wise, humble and Holy read∣ing of the Scriptures, for then the Lord would never have revealed them, nor have denounced such terrible Threatnings against such as are ignorant of them, Isay 27.11. 1 Thessalonians, 7.8. It is not knowledge but the want of it which makes men erre both in Doctrine and Manners, (Matthew 22.29.) as we see by sad experience in the dark corners of the land.

Be not then a stranger to Gods Word, but let it dwell in you, Colossians, 3.16. Let it bee your Domesticke Counsellour, let it be as Familiar with you as he that dwelleth in the same House with you, even as your Brother and Sister, Proverbs 4.7. Let it dwell not onely sufficiently, but aboundantly, richly, and plenti∣fully in you, both in respect of the Object, be not onely acquainted with some Parts and Parcels of the Scripture, but let the whole Word both Law and Gospel abide in you, be industrious to know all Gods Will, Hos. 6.3. Prov. 2.3.4, 5.

Secondly, In respect of the Subject, Let it rule in all the parts of the Soul, in the Understanding, Memory, Will, Affections; set open the Doores of the Soul, and bid light welcome, Let there not be a for∣mido Lucis, a shunning of the Light, for that argueth guilt, Iohn 3.20. But be like Apollos, who was mighty in the Scriptures, Acts, 18.

14. and like the Eunuch (Acts 8.28, 29.) who would lose no time, but as he was travelling and riding in his Chariot he was reading the Word.* 3.62

2. Which makes him the more to be admired, he was but a Heathen.* 3.63

3. He had much business.

4. He was a Prince, and a great man.

5. Though he understood not what he read, yet he would be reading.

6. He ingeniously confessing his ignorance, God sends one to instruct him. 'Tis the Meek, the Teachable, and the Tractable whom God will teach his way, Psal. 25.9. Isay 28.9, 10. Iames 1.21. 'Twas the great praise of Alphonsus King of Arragon, that (notwithstanding all his Princely af∣fairs) he read over the Bible 14. times with the ordinary Gloss, and George Prince of Transilvania read over the whole Bible 6. or 7. times. How will their forwardness condemn our backwardness!

[See Motives and directions for Reading the Scriptures, Par. on Rom. in the end of his Comment p. 1. &c. Byfields Marrow, p. 550. Master White of Dorchester Direct. for reading script. Master Sam. Hierons Serm. on Hos. 8.12. Downams Guide to Godlyness cap. 28. to 32. Master Traps Treatise cap. 8. Master Burgess his Sermon on Marke 1.3. p. 14, &c. Master Leigh's Body of Divinity, l. 1. c. 2. p. 23. Master Philip Goodwin Family-Dut. p. 348.

2. We must remember and Treasure up the things we read. 'Tis im∣possible we should ever practice the things which we forget with Mary, we should treasure up Christs sayings in our hearts, Luke 2.19.51. we should lay up something for the time to come, Isay 42.23. and learn that in Sion which may support us in Babylon. Ier. 10.11. this will be a means to keep us from sinning against God, Psalm 119.11. Deut. 11.18. Iob 22.22, 23. Our memories naturally are very false, and there is a wilful forget∣fulness of the best things. Hence the Lord commanded the Jewes to make them fringes on the borders of their Garments that they might remember the Commandments of the Lord and do them,* 3.64 Num. 15.38, 39. we should use all good means to keep the word in Remembrance; as by conference, by loving it Psalm 119.16. want of affection, makes memory wanting, we use not to forget what we love. By writing it, such as can write Ser∣mons may do well to write them. Baruc writ from the mouth of Ieremy, 36.32. and if Kings notwithstanding the multiplicity of their Kingly af∣fairs, yet must spare time to read Gods Word, and must write out with their own hands a Copy of the Law, the better to imprint it in their me∣mories (Deut. 17.18.) how can inferiour persons who have not that strong imployment, be excused?

[See helps to strengthen Memory, Manton on Iames 1.25. p. 204. Barlow on 2 Timothy 2.8. Baine on Revelations 2.4. p. 13. Fenner on Reve∣lations, 3.1. Rogers of Dedham on Love, p. 3, 4, &c. Doctor Reynolds on the Passions, p. 13, &c.

3. Medit on the word. Do not only taste it, but eat it, digest it, & concoct it, for then it will nourish you Ier. 15.16. This made David to excel Ps. 119.99.100. 'Twas one of Luthers Masters, by which he profited so much. Meditation,

Tentation and Prayer. This will make us know things experimentally, we shall taste of hidden Manna, we shall be constant and setled in Gods wayes. This layeth open to us all our losses by sin, the losse of Gods fa∣vour, losse of Peace of conscience, and losse of Reward, and so imbitters sin to us. By this we converse with God, 'tis our Mount Nebo out of which we may behold the heavenly Canaan. Though our bodies be on earth, yet by Meditation our soules may be in heaven. Resolve then to spend one houre in 24. every day in this duty. Sa∣tan will lay many rubs in your way,* 3.65 for of all duties he cannot endure that we should reflect upon our wayes, yet like another Sampson, you must break all the cords of these Philistines; the benefit, Peace and comfort you will find by it, will abundantly pay for all; especially on the Sabbath day, we must be much in this duty. Rev. 1.10. As the rich man thinks it not sufficient that he hath Gold, but he loves to think on't, to see it, to count it: soe should we not content our selves with a notionall knowledge of God and his works; but by meditation we should recount and ponder the wayes and works of God, that we may experimentally tell what God hath done for our soules.

[See more for Meditat. Barlow on 2 Tim. 2.7. D. Holsworth's Ser. on Psal. 119.48. p. 321. Downams Guide to Godlinesse. l. 5. c. 14. Mr. Stough∣ton Davids Love to the word. p. 295. to 434. Mr. Ambrose his Medita. cap. 7. Sect. 1. Mr. Baxter's Saints Rest. Part. 4. p. 147.179. to 203.]

Let us then with all Thankfulnesse acknowledge this mercy of mercies,* 3.66 this gift of gifts; what grosse Igno∣rance, Profanenesse, Superstition, and Idolatry, did overspread the world 500. yeares agoe, for want of this light which we enjoy. Oh what excellent Helps, Expositors, Trea∣tises, Practical and Polemical on all Parts of Divinity, do we enjoy! what would not our forefathers have given to have seen this day? and yet we foolish, ungrateful people know not our own mercies, nor do we prize the things that concerne our everlasting Peace.* 3.67 As ever we desire to prosper, let us with all readinesse of mind receive the word, none ever yet lo••t by entertaining it, it payeth for its entertainment where ever it comes. 'Twill return Mercy for Duty, and brings with it a sure Reward: Every line of it runs Wine, Milk, and Honey, to the due observers of it. We should therefore esteem it above our dearest lives. When the Sanctum Sanctorum was taken (saith Iosephus) in the last destruction of Ierusalem, the Jewes desired rather to dye then to live. What crying, yea what dying was there, when the Ark was taken? 1 Sam. 4.18, 20, 21, 22. if the Lord will take his word away, we should desire that he would take us away, for our lives will not be worth the enjoying, if we cannot have the Tokens of Gods love and favour with them. There is not a surer signe of a child of God, then this sincere love to the sincere milk of Gods word. 1 Pet. 2.2. Moses esteems it above all the learning of other Nations. Deut. 4.6. David spends the whole 119. Psalm to shew his intimate affection to it. He preferres it be∣fore Gold, Solomon his son preferres it before Pearles. Proverbs 3.15. Iob (23.12.) preferres it before his food. and Ieremy (15▪ 16.) makes it his joy. In a word, all the children of God have been great lovers of the word of God. They look upon it as a Rich Mine of Heavenly Treasures, and a store-house of all spiri∣tual

consolations. The Bible is Promptuarium sa∣crum, a common shop of medicines for the soule,* 3.68 full of rich priviledges, promises, and large Legacies to the people of God, 'Tis a staffe and stay to the old, an ornament and guide to the young. Here you may read the Love which God bare to his chil∣dren from all eternity, and will continue to them when time shall be no more; here are to be found the Leaves of the Tree of Life, which God hath ordained for the healing of the Nations. In a word, here is a Hammar for Hereticks, a Touchstone for doctrine, a Rule for our lives, a comforter & counsel∣lour to us in this house of our pilgrimage.* 3.69 We should then read Gods word not only as our duty, but as our priviledge & singular happinesse; Rejoycing that we have them to read; the child delights to read his fathers Will and Testament, that he may see what is bequeathed to him. Denizons delight to read their Charters,* 3.70 and to know their Priviledges. The Malefactor acquitted delights to read his Pardon. and the Prodigal that is received into favour, delights to read the Affectionate Letters of his father to him. If we be born of God,* 3.71 we cannot but love the word of God.

And it is profitable. &c.

Observe, Such as meddle with Gods word, must profit by it. We abuse the word when we read or hear it onely for Speculation, Novelty, and Curiosity, but not for Practice, that we may know, love and fear God, and so be happy for ever. God gave them for this end, that we might profit by them. Those Ministers then are to be blamed that play with Scripture, and feed their people with the chaffe of aery Notions, frivolous Questi∣ons, Idle distinctions and foolish controversies; seeking their own ends and praise, and not the benefit of Gods people. Let such remember that the Scripture was given to Profit us, but not play withall. 'Tis said of Bernard, that preaching one day Scholastically, the learned thanked him, but not the godly; but when another day he preacht plain∣ly, the good people came blessing God for him, and giving him ma∣ny Thanks, which some Schollars wondring at; oh said he, Heri Ber∣n••rdum, hodie Christum. Yesterday I preacht Bernard, but to day I preacht Christ. 'Tis not Learning, but Teaching, not the wisdom of words, but the evidence of the Spirit that is pleasing to the Saints.

For Doctrine, for reproof. &c.

Observe, The word of God containes in it all things necessary to salvation, what is there in the whole body of Religion, but it may be referred to one of these Heads, either Doctrine, Reproof, Correction, or Instruction in Righteousnesse? All things necessary to life eternal are here to be found. Ezek. 20.11. Iohn 5.39. and 20.31. This will inform our Judgements, reform our manners, convince gainsayers, and direct us in paths of Piety. Here's a salve for every sore, a medicine for every malady, even a perfect Rule of found doctrine and good life. [See more in Mr. Leigh's Body of Divinity. l. 1. c. 7. p. 80. &c.]

VERSE 17. That the man of God may be perfect, throughly furnished unto all good works.

THe Apostle here addes the end of the Scriptures usefulness. viz. to make the man of God perfect (i. e.) that the Mi∣nister of Christ may be perfect and compleat, every way fitted for the work of his calling, for altho••gh this be true of every good man, that the word of God is able to com∣compleat and perfect him for every good work; yet the context and scope of the Apostle shewes that he especially speaks of a Mi∣nister of Christ,* 3.72 whom by way of honour he stiles, The man of God. This Title did properly and peculiarly belong to the Prophets of the Old Te∣stament, who were by way of honour and excellency called, Men of God. 1 Sam. 2.27. and 9.6. 1 Kings 13.1.13. Deut. 33.1. 2 Pet. 1.21. 1 Kings 17.18. and 2.4, 7.

1. Because of their Mission and Commission, which they had from God to dispense his word and Sacraments to his people, they are Gods Legates and Embassadours, and therefore are they called, Men of God.

2. In respect of that singular Holinesse which is (or at least ought to be) in the Ministers of Christ, and in respect of their neernesse and fa∣miliarity with God.* 3.73 'Tis an Hebraisme very frequent in Scripture, when they would expresse an excellent thing, they joyned the name of God to it, as the City of God, Cedars of God, Harps of God, men of God (i. e.) ex∣cellent Cities, Cedars, Harps, Men. The Apostle applies this Title to Ti∣mothy. 1 Tim. 6.11. in the Text he applies it to all the ministers of the Gos∣pel. How basely soever this ungrateful world esteems of them, yet they are men of God, set apart by him for the noblest imployment. They are not only men of God by right of Creation, for so are the wicked, nor by right of Redemption, so are the Elect, but by special delegation, God imployes them on his Embassyes and Messages to the sons of men. Hence Observe, That the calling of the Ministery is an Honourable Calling. They are men indeed, but they are men of God. They are Ministers and Servants, but 'tis for Christ. They are Embassadours for him. 2 Cor. 5.20. 'Tis an Honour to be an Embassadour to an ordina∣ry King,* 3.74 but to be imployed as an Embassadour for the King of Kings; how great is that honour? Three things make a service Ho∣nourable,

• 1. If we serve an Honourable Master.
• 2. If our work be honourable.
• 3. If our wages be Honourable.

All three things concurre here. No Master, no Work, no Wages like ours. The Physitian looks to your bodies, the Lawer to your Estates, and the Minister to your soules. These are the Light of the world, the Salt of the Earth,* 3.75 the Stewards of Gods house, Friends of the Bride∣groom, and the Saviours of the world. Kings by way of Reverence and Honour have called them Fathers. 2 Kings 13.14. This is an Honour which none are capable of, but such as God is pleased to call. Heb. 5.4. How great then is the sin of those Atheisticall Quakers, who load the faithfull Ministers of Christ with vile and reproachfull language. If the Spirit of God call them, Men of God, and give them Honourable Titles; then

they are certainly led by the spirit of the Devil, who vilify them and miscall them. The time is at hand when such shall answer for all their hard speeches against God and his Ministers. Iude 15. But 'tis no won∣der that we sinful dust and ashes are abused, when our Lord and Master himself suffers; if they have called the Master of the house Beelzebub, what may the servants expect? 'Tis some comfort that we are abused by none, but such as abuse God, his Sabbaths, Scriptures, Orders, and Ordi∣nances. But though Israel play the harlot, yet let not Iudah sin. Love you the faithful messengers of Christ. Let their faces, yea their feet be beautifull in your eyes. Isay 52.7. have them in singular love for their works sake. Children should love their Fathers, the sheep their shep∣herd, and the convert the Instrument of his conversion. Though our persons may deserve but little, yet our Callings are Honourable. The Apostle would have you give them double honour.* 3.76 1 Tim. 5.17. not onely your countenance, but honourable maintenance.

1. That they may live like the Embassadours of Christ.

2. That by Hospitality and works of mercy they may adorn their pro∣fession.

3. We must give our selves to Reading, but without book we cannot read. We need books Philosophicall, Theological, Textual, Polemi∣cal, Practical, Historical, 500. l. (say some) will buy but a competent study for a Minister of the Gospel.

4. Our breeding is chargeable, and our paines very great, besides we have no worldly way of Trading whereby to subsist.

5. If the Levitical Priest had honourable maintenance, then we that are put to greater cost and pains, may much more expect it from our flocks.

* 3.772. If Ministers be men of God, near and dear to him, then he'l defend them. His starres he holds in his Right hand, he hath a speciall care over them, and respect unto them.

2. Observe, 'Tis lawfull to give honourable Titles to men according to their places and callings. The Scripture approves not of any rude, uncivill language, but expressely commands us to give honour to whom honour is due. Rom. 13.7. Exod. 20.12. The Saints of God in Scripture did not use to Thee and Thou men, but gave respectful and reverent language to their betters. Sarah calls Abraham, not Thou Abraham, but she calls him, Lord, or Sir. 1 Pet. 3.6. Luke calls Theophilus, most excellent Theophilus. Luke 1.3. Obadiah (a Saint) meets Elijah, and falls on his face before him, and calls him My Lord Elijah. 1 Kings 18.7. here is both reverend ge∣sture and language, and that to a Prophet, a Minister of God, whom men hate now, not for any evill that we have done, but solely for our office, because we are Ministers of Christ, and witnesse against their wickednesse, therefore they call us Conjurers, Juglers, Limbs of the Devill, Covetous, Proud, Tithe-mongers, Legall Preachers, Baals Priests, Witches, Devils, Lyars, &c. with such Billingsgate language they stuffe their lying Pam∣phlets. The Lord rebuke them. Solomon will teach them (if they be not past Teaching) better language, Eccles. 12.11. he calls Ministers Ma∣sters of the Assemblies. The Jaylour calls Paul and Silas, Sirs, or Masters, (Acts 16.30.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Domini, a Title of Honour, and they reprove him not for it, which they would have done, had it been unlawfull. Paul commands us to give them double honour. Iohn gives a Title of Honour to a good woman, and calls her an Elect Lady. 2 Iohn 1.3.5.

Object. These were good and godly persons, but we shew respect to wicked ones.

Answ. 1. I hope all the Ministers in England are not wicked men, yet you shew respect to none, but cry down all.

2. The Saints in Scripture have given Titles of respect even to wicked men. Esau was a prophane man, yet Iacob gives him the Title of Lord, not Thou Esau, but my Lord Esau. Gen. 32.4.18. So Paul to Festus, most Noble Festus. Acts 26.25. Daniel a Saint, yet speaking to Nebuchadnezzar an Idolater, calls him King of Kings. Dan. 2.37. The Quakers boast of their Sanctity and Perfection, when they are Sots, not Saints; so far from Sanctity, that they have not common civility; which plainly shews what Spirit leads them, and what that light within them is.

May be Perfect.

This Text notably sets forth the Perfection of the Scripture.* 3.78 The Papists themselves confesse that 'tis one of the most pregnant Texts for this purpose in all the Bible. Would you be made wise to salvation? the Scriptures will make you so. Would you inform, reform, convince, confute, comfort? the Scripture will not only initiate and enter you, but make you compleat and absolute (as some render the word,* 3.79 and that rightly) in this kind, without the Addition of any Humane Traditions, unwritten Verities, Reve∣lations, or New lights within them.* 3.80 The Scripture will keep us in a right temper, so that we shall be still the same, neither exalted by prosperity, nor despondent in adversity, but like the righteous, we shall be an everlasting foundation; when others are tossed to and fro with every wind of doctrine, and run through all reli∣gions, you shall be like Mount Sion which shall never be removed, though it may by some violent earth-quake be moved.

The word of God is a perfect Rule both for doctrine and manners. There is such an All-sufficiency in it, that there is nothing to be done by a faithful Minister for the saving of his flock, but here he may be furnisht with it: and by consequence the people also for whose sake the Minister is thus accomplisht,* 3.81 may be fully directed and furnisht also, So that here are two strong Arguments to prove this Royalty and peculiar Excellency of the Scriptures, viz. Its All-sufficiency and Perfection, without the Addition of any New lights, or Humane inventions. The first Argument runs thus. That which teacheth all necessary truth••, confuteth all errors, corrects all ill manners, and instructs us in all good duties; that must needs be a sufficient Rule for salvation. This is so clear, that even Cajetan on the place (though a strong Papist) yet cryeth out. [Ecce quo tendat uti∣litas divinae Scripturae, ad perfectionem hominis Dei (i. e.) cujusvis fidelis tum quoad partem intellectivam, tum quoad partem operativam, ut sit perfectus ad omne bonum. Cajetan. in loc.] Now what sufficiency can be wanting, where there is perfection?

2. That which is able to make the Minister perfect in all the duties of his calling, that is sufficient to make all others perfect in all good works. But the word is able to make the Ministers of the Word perfect.* 3.82 Ergo. Hence 'tis, that the Lord so oft sends us hither as to a Perfect Rule. Isay 8.20. Luke 16.29. Colos. 3.16. Deut. 17.18, 19, 20. he that takes upon him to teach Gods people, must speak

ouely the Oracles of God: 1 Peter 4, 10.

[To prove the Scriptures perfection. See Hildersham on Psal. 51. Lect. 77. See 24. Arguments in Sharpius his Curses. Theolog. controvers. 9. de Script. mihi, p. 53. Willets Synopsis, contro∣vers. 1. Q. 7. p. 52. Polan. Syntag l. 1. c. 46. Hommius disput. 3. p. 8. D. Prideaux fasci••ul. Q. 7. p. 45. Mr. Leighs Body of Divinity. l. 1. c. 6. Mr. Trapps Treat. cap. 3. Sect. 4.]

Away then with all those old, mouldy, Vnwritten Traditions, which the Papists adde to the pefect word of God, and thereby would blasphe∣mously fasten imperfection on the Scripture; they go about to deceive men as the Gibeonites did. Ioshua (9.4, 5, 6.) with old bottles, old gar∣ments, and old clouted shoes. These offend against the expresse let∣ter of the Scripture,* 3.83 which tells us that the Law of the Lord is Perfect, and able to make us wise to salvation, and if God sent a leprosy on Vzziah, for bringing in the Altar of Damascus, and opposing it to the true Altar; then let not those presumptuous men think to escape the curse of God for adding to his perfect word, and if the Jewes might adde nothing to the Canon of the Old Testament, much lesse may we adde any thing to the Old and New Testament, and therefore the Holy Ghost concludes; the whole Bible with a dreadfull commination against all such as shall adde any thing to his word, Revelations 22.18, 19. As the Harlot that came before Solomon would have the child di∣vided; so those divide the Rule between Gods word and their own Traditions; but God hates such halting and hal∣ving in his worship,* 3.84 and tells us that they worship him in vain, who teach for doctrines the Precepts of men. Matthew 15.9. God cannot endure such mixture, he'l have none to plow with the Oxe of his word, and the Asse of mens inventions, De Deo nil sine Deo, he'l owne nothing in his worship, but what is agreeable to his word. All mens inventions stink like Carrion in his nostrils. Ier. 16.18. and he will secretly punish such as offer such strange fire. Le∣viticus 10.1.2. These Humane Additions corrupt worship and torture the conscience,* 3.85 so that no true peace is to be found in them.

[Against Tradition, see Peter Moulin his Tract against Tradit. Whitak. de script. controvers. 1. Q. 6. c. 1. Perkins 2 Vol. p. 511. D. Hall's Old Religion. cap. 16. Mr. * 3.86 Bernard's Rhemes against Rome, Propo∣sit. 8. p. 60. Sir Humph. Lynd's Via devia. Sect. 7. p. 144. D. Davenant de Iudice & norma cultùs. cap. 6. Rivets Isagoge ad script. c. 26. Walaeus loc. com. p. 148. Chameir loc. com. l. 1. c. 15. Polan. Syntag. l. 1. c. 35. & 47.]

2. This perfection of the Scripture should stirre up our love to it. as imperfect things are slighted by us, so compleat and perfect things are highly esteemed by all the sons of wisdome. No book to be compa∣red to this for perfection; and therefore no book should be so loved, read, studied and prized by us. Here's nothing vain or superfluous,* 3.87 but all things full of life and spirit, what ever good the soul can desire, 'tis here to be had.

Here is Food for the hungery, Water for the thirsty, Wine for the wearied, Bread for the weak, Rayment for the naked, Gold for the poor, Eyesalve for the blind, and Physick for the sick. If thy heart be dead, this will quicken thee; if hard, this will soften it; if dull, revive it. In all our Temptations this is a Davids Harp that helpeth to still them, Acts 15.31. we should there∣fore with joy draw water out of these Wells of Salvation. Isay 12.3. We see how worldlings delight to view their Bills and Bonds, their Leases and Indentures, by which they hold their lands and livings; and shall not we delight to study the Scripture which assureth us of never-fadeing Riches?

May be Perfect.

Objection, The Quakers finding here the word Perfect, presently dream of an Absolute Perfection, as their Kinse-men the * 3.88 Papists doe of a Legal perfection, when they say, a man may live in this World without sinn••, and may perfectly fulfil the Law in his own person.

Answer. These are meere Fancies; for the Apostle speaketh here of a Ministeriall Perfection, and not of any Legall or Absolute Perfection. Now a man may have Ministeriall Perfection, and yet be farre from sal∣vation; he may be fitted for his Office, and yet unfit for Heaven. Witnesse Iudas, and those Preachers, whom Christ knew not, Mat∣thew, 7.22.

2. In Scripture phrase Sincerity is called Perfection (the ignorance of the Quakers in this particular is the very ground of this their errour) See Genesis 17.1. 1 Kings 15.14. Iob 1.1. Matthew 5.48. Colossians 2.28. and 4.12.

Then God accounts us perfect when we sincerely strive after perfecti∣on, though in this Life we cannot attain our full desires, yet in respect of inchoation, intention and purpose, though not in respect of pervention and full obtaining that pur∣pose,* 3.89 we are called perfect. Grace in this Life, is but Opus, in fieri, not in facto esse, a work in doing, not fully done, Perfecti sumus spe, erimus Re. Our greatest perfection in this life, is to bewail our im∣perfections, and our greatest righteousnesse is to la∣ment our unrighteousnesse A gracious Soul set∣teth up no Hercules Pillars beyond which he will not passe, but he hath his Plus ultra still, he striveth forward after perfection * 3.90 Phillippians 3.12, 13.

3. There is a Perfection of Degrees, which is twofold.

• 1. Relative or Comparative, being compared with that which is weak and very small, and in this sense, Believers that have attained to a great measure of Gifts and Grace, are called perfect, * 3.91 Philippians 3.15. He∣brews 5.14. (the word is the same in both places in the Original) and strong men in Christ: not Simply and Absolutely, but Comparatively, and in respect of those that are weaklings and babes in the Faith, and begin∣ners in the School of Christ, 1 Cor. 3.1. Heb. 5.13.
• 2. There is an Absolute perfection of Degrees when the whole Man is wholly perfect, being wholly freed from sinne and all its concomitants;

• and this is not to be lookt for in Via, in this Life; but in Patria, in the Life to come. Here we are Viatores, travelling towards it; but in Hea∣ven we shall be comprehens••res, fully enjoying it. Earth is the place of desiring, but Heaven of enjoying the height of perfection. Here the best are imperfect both in Knowledge and obedience, Philip. 3.12. Iames 3.2. 1 Cor. 13.12. but in Heaven we shall be absolutely perfect, we shall be free from sinne, and from the very possibility of sinning, 1 Corinthians 13.10. Eph. 4.13.* 3.92 The Quakers boast much of this absolute perfection, but alas, their Rayling, Pride, Lying, Blasphemy, Heresie, Ignorance and Obsti∣nacy, shews that they are perfect sinners, rather than perfect Saints.

[See their folly in this point discovered fully in Perfect Pharisee, Posit. 10. Reyners Government of the Tongue, p. 327. to 362. Eaton a∣gainst the Quakers, p. 17.60, 61. Fenners Remains, p. 105. Doctor Owen against Biddle, cap. 33.

Throughly furnished unto all good Works.

Here is the last, but not the least commendation of the Scrip∣ture, viz. That by it the people of God, and specially the Mini∣sters of Gods Word, may be furnished, throughly furnished, not to one or two, but unto every good work, especially those of his Mi∣nistery before recited. The word in the Original is Emphatical, and sig∣nifieth such a compleat furnishing as will fit a Minister for all the Duties of his Calling.* 3.93 It will teach him how to give to every one their Portion: To the Ignorant Instruction, to the Erronious Confutation, to the ob∣stinate Terrour, to the distressed Consolation, and to the backward Ex∣hortation. Some Ministers will open a T••••t well and inform the judge∣ment, but make no Application which is the life of teaching; no wonder if such see no Fruit of their Ministery, since they fail in their duty. He that will win souls must deliver to his people the whole Counsel of God, Acts 20.26, 27. He must not keep back any thing (necessary to salvation) neither for fear nor favour.

2. As we must discharge our whole duty, so you must submit to all the Parts and Duties of our calling, you must not onely suffer the word of Doctrin to inform your heads, but you must also suffer the word of exhor∣tation to work upon your hearts Heb. 13.22. So long as we preach in Thesi, and onely inform your judgements you prayse and admire ••••s; but when we come ad Hypothesin to apply the word to your souls, and lay the axe to the root of the Tree; you fret and fume, accounting us for your ene∣mies, because we tell you the Truth.

Many can away with Expounding of Scripture for Information, but the Application of it to their sinnes and soares they cannot endure. They cry out, Cannot the Minister ••et us alo••e? Cannot we be Proud and Prodigall, but he must still be telling us of it? Who biddeth him med∣dle with us?

Answer, God, It is he that commands us not onely to teach, but to reprove; and he doth his worke to halves that onely informeth the Judgement, and doth not looke upon the Affections. It were more for our ease to let you rot and perish in your sinne; but how then should we be Faithfull to our God and your Souls? Had yo•• grace you would finde so much sinne and scumme within you, that you would finde as much neede of Reproofe and Exhortation to fight against Corruption, as Information to convince you of it.

3. As the Pastor, so the People must reade and meditate on the Word, that they also may be fitted for all good works in their places and cal∣lings. Here every man may learn what to believe and doe. Here are Lessons for Magistrates, Masters and Servants, Parents and Children. Here you may be furnished with Directions how to walke Religiously to∣wards God, and Righteously towards Man. The Scripture is no Do∣ctrine of loosenesse, it fitteth and furnisheth us for well doing, and not for ill doing; In every line thereof we may reade Holynesse to the Lord. More is required of a Minister who is the Eye and Mouth of a People, and if he may be perfectly instructed by them how to perform the duties of his Calling; how much more are they able to give every ordinary Man sufficient instruction how to walke with his God in the place where he hath set him!

The end of the Third Chapter.

Notes

• * 1.1

  Praemonitus, praemunitus.
• * 1.2

  Est Prophetia quâ praevidet & denotat Apo∣stolus quanta mala immine∣rent ab mimicis fidei, viz. Hae∣reticis & Pseu∣do-christianis. Espencaeus.
• * 1.3

  V. Mr. Vines on the Sacra∣ment, cap. 2. §. 6. p. 29. Epiphanius in Haeres 26. Thinks the Apostle aymes at the Gno∣sticks in this place, who were a most vile sect whol∣ly given up to the lusts of the flesh.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in ex∣tremis diebus. Beza.
• * 1.5

  See Doctor Gouge on Heb. 1.2. and Weems. Vol. 1. p. 1.
• * 1.6

  Tanto pejora sunt tempora futura, quanto fini hujus mun∣di & extremo udicto fuerint proximiora.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tempora molesta, Beza, Periculosa Vulg. Dura. Tre∣mel. Difficilia. Castalia, saeva, gravia, infesta, acerba, aspera. atrocia, noxia. Erasmus, et alii. Omnia sunt ge∣neraliter intel∣ligenda, nisi ubi aliquid speciali∣ter urgent cir∣cumstantiae. Mercer.

  See more in my Schooles Guard. Rule 24. Periculosa & perniciosa. Periculosa sunt tempora, quia sub specie pieta∣tis falsi doctores occultant om∣nia, ad perden∣das animas.
• * 1.8

  Molesta & in∣festa Meton. Effecti.

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laedo, infesto, laxo, labefacto, everto. Scapula.
• * 1.9

  Acerba & aspe∣ra.
• * 1.10

  Saeva & atro∣cia.
• * 1.11

  Difficilia & du∣ra, quia homines illis temporibus futuri erunt difficiles & mo∣lesti, imo pessi∣mi. Chrysost.
• * 1.12

  So Terence u∣seth the word, Ad••óne ingenio es duro atque inexorabili, ut neque miseri∣cordiá neque precibus molliri queas? Terent. in Phorm.
• * 1.13

  Tempora tristia. Cujus spiritus sive animus duré affligi∣tur. Piscat.
• † 1.14

  Kesath ruach (i. e.) Mulier duri sive amari Spiritûs.
• * 1.15

  Tempora gra∣via.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Instabunt, at in∣stare dicitur quod jam prae∣sens est. V. Plu∣ra apud Groti∣um in 2 Thes. 2.2.
• * 1.17

  Metonim. Sub∣jecti.

  Non dies nec tempora, sed homines qui tunc futuri sunt, car∣pit. Chrysost.
• * 1.18

  Hora novissima, tempora pessima sunt, vigilemus.
• * 1.19

  Quicquid expe∣ctatum est diu, levius accedit. Sen.
• * 1.20

  Praevisa tela minùs laedunt.
• * 1.21

  Ordo seculi, tan∣quam pulcheri∣mum carmen, constat ex qui∣busdam quasi antithetis; an∣titheta verò sunt elocutionis ornamenta. Au∣gust. de civit. Dei. lib. 11. cap. 18.

  Vbi ovile, ibi lupus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cert•• scito.

  Consule Danae∣um in Au∣gustin. de Haeresibus.
• † 1.22

  Omne tempus Clodios, non omne Ca∣tones feret. Seneca ep. 98.

  In his ultimis & pessimis temporibus. Bern.

  Sicut in sentinam profundi maris colluvio∣nes omnium sordium; sic in mores nost••orum▪ quasi ex omni mundo, vitia fluxerunt Sal∣vian.
• * 1.23

  (In this third age of the World.

  Aetatem paren∣tum pejorem esse seculo avorum, & subsequentem Aetatem proge∣niem daturam vitiosiorem. Horat.

  Adhuc in proces∣su sunt vitia; invenit luxuria aliquid novi in∣quod insaniat. Invenit impudi∣citia novam con∣tumeliam sibi. Invenit delitia∣rum dissolutio aliquid tene∣rius, molliusque quo pereat. Se∣neca l. 7. Nat. 2. cap 32. &c.
• * 1.24

  Morsus morien∣tium bestiarum maximè solent esse mortiferi. Ar••stot.
• * 1.25

  Senectus mille morbis, taediis & aerumnis est obnoxia.
• * 1.26

  Mundus senes∣cens patitur phantasias. Gerson.
• * 1.27

  Quo ad fieri po∣test numerum malo••um pieta∣te nostrâ mi∣nuamus. Bald∣win.
• * 1.28

  Qu•• periculosi∣ora sunt tempo∣ra, eò cautiores simus ne com∣mune malorum diluvium nos unà cum impiis abripiat. Bald∣win.
• * 1.29

  When Caesar was wounded to death in the Senate-house, Brutus coming for his blow, Caesar looks him in the face saying, What, & thou my Son? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 1.30

  Observation.
• * 1.31

  Non de iis qui planè foris sunt loquitur▪ sed de iis qui saltem externa pro∣fessione in ipsa Ecclesia sint futu••i. Aestius.
• * 1.32

  A tempore Abel usque ad Christum sem∣per fuerunt ma∣li permixti bo∣nis, & erunt ad finem seculi. Sasbout. in 1 Tim. 3.1.
• * 1.33

  V. Danaeum in Augustinum de Haeresibus. cap. 38. & cap 69.
• * 1.34

  Doctor Ow∣en's Rules for walking in fellowship. p. 53.
• * 1.35

  Pharisaei à Pa∣rash, separare, dividere V. Godwin's Jewish Anti∣tiquitie. cap. 10.
• * 1.36

  God punish∣eth the Sepa∣rati••••s of our times worse than formerly. V. Edwards's Gangreen. 2 Part. Corol. 3. p. 195.
• * 1.37

  Suave est ex magno tollere ac••••vo. Horat. See more on verse 5.
• * 1.38

  Mille annos post Resurrectionem in terreno regno Christi secun∣dum carnales vèntris, & libi∣dinis voluptates futuros fabu∣lantur Cerin∣thiani. V Au∣gust de Haere∣sibus. cap 8. These wild grapes they would gather from Mat. 26.29.
• * 1.39

  Delirium hoc est, non D••gma Theologicum. Spectrum cerebri Anabaptistici.
• * 1.40

  Nullo modo ista p••ssunt nisi à carnalibus cre∣di. August. de Civit. Dei. l. 20. c. 7 This piece of rich coin (as Mr. Sterry calls it) hath been butied in the earth a long time, but of late dayes hath been digged up again.
• * 1.41

  His verbis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu per congeriem 19 enormia re∣censet vitia Apostolus. Weinrich.
• * 1.42

  In omni peccato voluntario est contemptus qui∣dam implicitus Aquinas.

  Omne peccatum est divinitatis injuria. Sal∣vian.
• * 1.43

  Ecclesiae nomine armamini, & contra Ec∣clesiam dimica∣tis.
• * 1.44

  Consule D. Downam de Antichristo. l. 4. c. 23.
• † 1.45

  V. Willets Tetr. Con. Pill. 2. Synop p. 1264. Edit. ult.
• * 1.46

  Hodie cum tan∣ta sit spurcities in Clero Papali, quae vel suo foe∣tore totum mun∣dum inficit: non desinunt ta∣men cum sua nequitia titulos juraque omnia sanctorum fa∣stuosè sibi arro∣gare. Calv. in locum.

  Roma vale, vi∣di, satis est vi∣disse; rever••or, cum Le••o, Me∣retrix, Scurra, Cynaedus ero. Mantuan.
• * 1.47

  V. Willets Tetrastylon Pa∣pismi Pill. 1. Synopsis. pag. 12.33.
• * 1.48

  The Observa∣tion.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt nimii sui ama∣tores, qui ••imis sibi placent, suis∣que commodis impensè student. Espencaeus. Sui amantes di∣cuntur sua quae∣rentes (i. e.) qui privatis stu∣dent commodis posthabitâ salu∣te & utilitate aliorum.

  Aestius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot.
• * 1.50

  V. M. White on Gen. 3.12. Observat. 3.
• * 1.51

  The love of a mans self is (at best) a good pattern, but an ill boundary; to love another as one self, may be a good Level, but to make it ones mark too, and love another, but for ones self, 'tis to make a mans self not only the Epitomy of the World, ••ut the whole Volume. Herb.
• * 1.52

  Qui sibi malig∣nus, cui bonus erit? Aug. Ordinata chari∣tas incipit à se, non de••init in se. Aquinas. Homo post De∣um debet seip∣cum prim•• & maximè amare in rebus quae spectant ad aeternam salu∣tem. Alsted.
• * 1.53

  Bonum quó communius eò melius.
• * 1.54

  Sicut ex charita••e omne bonum, sic è Phi∣lautia omne malum; nam charitas est lat•• & undique essunditur: Philautia ver•• la∣titudinem ejus in a••ctum constringit, & in unum tantummodò contra••it. Soto.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt, qui plus de seipsis senti∣tiunt, quàm re∣cta ratio ipsá∣que veritas ad∣mittit, q••ique omnia ad s••a referunt com∣moda. Baldwin.
• * 1.56

  Morbi haeredi∣tarii graviores habentur adsci∣titiis. Ke••••arm.
• * 1.57

  Morbi compli∣cati difficillimè curantur. ut loq. Medici.
• * 1.58

  Multi sap••enses esse potuissent, nisi se jam tales esse f••lso fuissent opinati.

  This makes many take Morality for Grace, when Morality is but Nature re∣fined, Old Adam put into a better dress. A Moralized man is but a Tame Devill. Mr. Watsons Serm. on Phil. 2.12. p. 20. Vbi plura.
• * 1.59

  Hoc ad crimina nostra addimus, ut cum in omnibus rei simus etiam bonos nos & san∣ctos esse credamus, ac sic in nobis cumulen∣tur iniquitatis effensae, praesumptione justitiae. Salvian. de Gub. Dei. l. 2.

  Philautus qui se amat cum seipsum ma∣gis quàm veritatem honorandum putet, quid justum, bonum, pulchrum sit malè judicat. Plat. de Legibus. l. 5.
• * 1.60

  See Doctor Hall, and Mr. Daniel Dyke on that Text, and Mr. Daniel Rogers on the History of Naa∣man. Mr. Ant. Burgesse spiri∣tuall Refining; the 7. first Ser∣mons.

  Bis miseri qui se non sentiunt esse miseros. Igno•• antia a quae à Philantia & à cupiditate malâ proficisci∣tur, omni excu∣satione vacat. Fayus.
• * 1.61

  Aegrotanté unâ, lamen∣tantur omnes. Sicut te, non quantum te. Every man ought to have a greater care of his own soul, then of his brothers. V. Doctor An∣drews, on Con. 5. cap. 7. ubi plura. Sibi placentes, multum tibi displicent. Au∣gust. Confes. l. 10. c. 39.
• * 1.62

  Multi oderint, si te diligas ni∣mis. Suldas.
• * 1.63

  Homines su∣pra modum se amantes, à multitudi∣ne malè audi∣unt, quipp•• qui foedo infamique cognomine, vov••cantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A••istot. Eth. ••9 c 4.8. Pe••••e 〈◊〉〈◊〉 pe∣reas Salvian.
• * 1.64

  Qui diligit se stultum non pro∣ficiet ad sapien∣tiam, nec fiet quisquam qualis esse cupit, nisi se oderit qualis est. August▪ Est genus quod∣dam pietatis in hac re crudelem esse. Hieron.
• * 1.65

  Iribera me Do∣mine à malo homine meipso, à me, me salva. Bern.
• * 1.66

  Res immode∣rata Cupido. Ovid.
• * 1.67

  V. Capel on Tentat. l. 4. c. 1. p. 4.5. and Weems. Vol. 1. c. 3. p. 126. in fine Vol. Fides est una copulativa.
• * 1.68

  Virtutes mora∣les sunt ad invi∣cem connexae. Aquinas, 1.2••. q. 65. art. 1. Vna virtus sine aliis aut omninó nulla est, aut imper∣fecta. Greg. Omnes virtutes ita sibi connexae concatenataeque sunt, ut qui uni∣câ caruerit om∣nibus careat, & qui unam habuerit, omnes habeat, Hie∣ron. in Isai. 5 6.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, argenti aman∣tes.

  Rem, rem, quo∣cunque modo Rem. Hor.
• * 1.70

  Propter oves & hoves & pecora campi.

  Primus & ma∣ximus Philau∣tiae foetus, ava∣ritia. Espen∣caeus.
• * 1.71

  Amor tuus, De∣us tuus.
• * 1.72

  Quod elegeris, praetulisti. Salvian.
• * 1.73

  —Quid non mortalia pecto∣ra cogit Auri sacra fames? Hor.
• * 1.74

  Avaritia Chri∣stum vendidit.
• * 1.75

  He that would see these more enlarged, let him peruse Mr. Dykes Ser. against Cove∣tous••ess. p. 17. &c.
• * 1.76

  Animi parvi & angusti est amare divi∣tias. Cicero.

  Tolle tu, ego sum Themistocles.

  Magni est animi magna contemnere, & mediocria malle. Granatensis è Seneca.

  That little Book hath the flo••ers of Seneca, Plutarch, and other choyce Mo∣ralists, and may be very usefull for young Students.
• * 1.77

  V. ••urroughs Serm. on John 18.36. ••erm. 3. p. 270.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Subsannabant eum quasi contracto naso, non poterat avaris, non ingra∣ta aut etiam non ridicula esse tam severa li∣beralitatis praescriptio. Grotius.

  They say, the Mountains are barren, where the golden Mines are.
• * 1.79

  Nulla avaritia sine poena, quamvis sit ipso satis poenarum. Sen.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, circumcirca perforant.
• * 1.81

  An avarus sit deterior prodi∣go? Aff.
• * 1.82

  Omnia vitia cum senectute senescunt, sola avaritia juve∣nescit.
• * 1.83

  See this Text excellently o∣pened in Mr. Sam. Wards Serm. p. 395. Tantum valent leges, quantum volunt (imò valent) Reges. Beda.
• * 1.84

  Even the most pretious things are vile and cheap in his eyes, to whom money is dear. He will not stick with Ahab to sell himself, to work wickedness for the com∣passing of what his soul loveth. Ward.
• * 1.85

  Olim Graeci pecuniam bovis simulacro sig∣nabant, hinc Proverb. Bos in lingua; nullum vitium tetrius quam avaritia, praesertim in Principibus & Remp. gubernantibus. Ci∣cero.
• * 1.86

  Munera non capiant ne iis capiantur, & jus violent.
• * 1.87

  See Beards Theatre of Gods Judge∣ment. lib. 2. cap. 38, 39, 40
• * 1.88

  See Mr. Clerk Mirror. cap, 12
• * 1.89

  See Mr. Clerks Mirror. cap. 15. Edit. 3.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non amans pecuniam; non dicit, non habens, sed non amans.

  Negotiatorem Clericum, & ex inop•• di∣vitem, ex ignobili gloriosum, quasi quendam Pestem fuge. Hieron.
• * 1.91

  Look what Liberality loseth a man in his Purse, it gets him in a better place; not only in Heaven, but in earth also, and the best place there▪ the hearts of men, and their loving affection. Robin∣son's Essayes. Observ. 31.
• * 1.92

  Sal terrae, cap. 9.
• * 1.93

  Finis denominat opus.
• * 1.94

  Parlow on 2 Tim. 2.18. as the earth hath been the place where all wickedness hath been committed, so it is most meet, that there the acto••s of sin should be tor∣mented.
• * 1.95

  See more signs in Mr. Capell of Tentation. Part. 3, cap. 3. Sect. 9, 10. Mr. Burrows on Psal. 17.14. p. 341. &c.
• * 1.96

  Index est animi Sermo. Qualis vir, talis oratio.
• * 1.97

  Avarus nemini bonus, sibi verò pessimus. Se∣neca.
• * 1.98

  Desunt inopiae multa avari∣tiae omnia, Sen. See Mr. Man∣ton on Iames 5.2, 3. p. 522.
• * 1.99

  Pellis, caro & ossa, hic facultates signi∣ficant. Grotius.

  Tunc ossa frangunt, cum imponunt onera graviora quam quae ab illorum viribus susti∣neri possint. Sanctius.
• * 1.100

  Olitorem odi qui radicitus herbas excidat.

  Quid? num & pellem vis? lanâ conten∣tum esse oportet. Boni Pastoris est, tondere pe∣cus, non deglu∣bere.
• * 1.101

  Non date, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, red∣dite, ut justè de∣bitum.
• * 1.102

  V. Perkins 2. Vol. on Phil. 4.5. p. 445.
• * 1.103

  V. Burroughs. Hos. 8.10. Observ. 2. cap. 2.
• * 1.104

  Si antiquitatem spectes, est curia vetustis∣sima; si degnitatem, est honoratissima; si su∣risdictionem, est capacissima; Huic ego nec me••••s rerum, nec tempora pon••. S. Edw. Cook.
• * 1.105

  Nec aliud adversus validissimas gentes pro nobis utilius, quam quod in commune non consulunt, rarus ad propulsandum commune periculum conventus; ita dum singuli pug∣nant, universi vincuntur. Tacit. in vita Ag••icol.
• * 1.106

  Solenne est Christianis ut crimina seditio∣nis, & laesae Majestatis à persecutoribus affingantur; quibus tamen non sint obno∣xii. Gentum Magdel. 2. Col. 420.
• * 1.107

  Pisces majores glutinant mino∣res. Prov.
• * 1.108

  See the benefit of Magistracy in an elabo∣rate Serm. of Mr. Gournall on Isai 1.26.
• * 1.109

  Vitia nostra quia amamus, defendimus; & malumus ex∣cusave ista quàm excutere. Seneca epist. 117.
• * 1.110

  V. Brook••. Remedies, Device 2. p. 18, 19.
• * 1.111

  V, B. Halls C. C. chapt. 2. p. 13.
• * 1.112

  En quales divitias Deus diligit, en quas pignoribus recondi exigit opes? fidem scil. ac timorem Dei, modestiam, sanctimoniam, non terrena, non pereuntia, non caduca. Salvian. Ad Eccles. Catholic. lib. 1. p. 345. Edit. Oxon. Vbi plura.
• * 1.113

  Cum peste avaritiae jungitur pestis desidiae. Gr. g.

  Qui sibi longa tempora promittebat, diem sequentem non vidat. Greg.

  Quaeris horrea? habes horrea, scil, ven∣tres pauperum. Basil.
• * 1.114

  Insipientis est dicere, non pu∣••âram. Cicero. Nihil aequè pro dest ad tempe∣rantiam omni∣um rerum quàm frequens medi∣tatio brevis & incerti aevi. Seneca. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 animam tuam repe••ent.
• * 1.115

  Infelicissime omnium, cogitas quàm bene alii post te vivant, non cogitas quàm malè ipse moriaris. Salvian, ad Eccles. Cath. l. 3.

  O miseranda conditio? bonis suis aliis prae∣parat beatitudinem, sibi afflictionem; aliis gaudia, sibi lacrymas, aliis voluptatem bre∣vem, sibi ignem perennem. Idem ibidem.
• * 1.116

  See more in B. Vsher's Me∣thod for Medi∣tation. Duty 6. p. 149, &c.
• * 1.117

  Sublatâ ca••sà tollitur eff••ctus▪ Christians should live a∣bove the world▪ 'tis much below them to stoop to these beg∣garly enjoy∣ments &c. Ia∣comb, Enochs walk. p. 20, 21. Vbi plura.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nequaquam neque un∣quam te deseram. Beza.

  Quintuplex negatio apud Graecos vehe∣menter negat.
• * 1.119

  Fides famem non formidat. Tertul. Fide armatus diffi∣cilia quaeque po∣test.
• * 1.120

  The proud man hath no God, the un∣quiet man hath no nei••hbour, the di∣strustfull man hath no friend: but the discontented man hath not himselfe Herle's Poliop. p. 1. c. 4.
• * 1.121

  See more Judgements on covetous persons.

  Beards Theater of Gods Judg∣ments. Part 2. cap. 5. p. 58. in Folio.
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in profundum exi∣tium demer∣gunt.

  This is finis operis, though not finis ope∣rantis. The end of the action, though not the intent of the agent.
• * 1.123

  Quae à De•• dono accepi∣mus, ad Dei cultum referre debemus, & in ejus opere consumere, quae ejusdem sum••simns largitate. Salvian ad Ecclesiam Catholicam. l. 1. p. 352. ubi plura.

  Ille habet aucum, qui novit uti auro; qui autem auro uti non novil, habetur, non habet, possidetur, non possidet: est••te Domini auri, non servi. Aug. in Psal. 123.
• * 1.124

  See Mr. Ley's Sermon on that Text.

  See Mr. Cases Sermon at the Funerall of Mr. Lucy. p. 17. &c.
• * 1.125

  Bona appellantur ac per hoc fallunt homi∣nes nomine praesentium bonorum, cum sint causae malorum aeternorum. Salvian.
• * 1.126

  Men look on Riches as great things. Ier. 45.5. Seekest thou great things for thy self? they are not so in subsistence, but onely in Appearance.
• * 1.127

  Habel habalim, haccol Habel. Va∣nitas vanitatum, omnia vana. Vanitas significat. 1. Mutabilitatem. 2. Inanitatem. 3. B••evitatem. 4. Interitum. 5. Mendaci∣um. 6. Fraudem & fallaciam. a Lapide in locum. V. Clerks Mirror. cap. 131,
• * 1.128

  Mr. Baxter's Saints Rest. p. 1. c. 8. Sect. 3. p. 167.
• * 1.129

  Abstrahunt di∣vitiae à recto; quae opinione no∣strâ chara sunt, pre••io suo vilia. Seneca Ep. 8 2.
• * 1.130

  Pius. V. Ponti∣fex factus, dice∣re solebat: Cum religiosus essem, sperabam bene de salute meâ; Cardinalis fa∣ctus, extimui, nunc Pontifex factus, penè despero. a Lapide in Num. 11.11.

  Galba omnium consensu capax fuit imperii, nisi imperasset. Tacitus. When there were Golden Chalices, there were wooden Priests, and when wooden Chalices, the Church had Golden Priests. Difficile est esse in Honore sine Tumore. Bern.
• * 1.131

  Non ipsae divi∣tiae per se noxiae, sed mentes ma∣le utentium cri∣minosae: nec ip∣sae opes homini poenae causae sunt, sed de opi∣bus sibi poenas divites faciunt; quia dum uti divitiis bene nolunt, ipsas sibi divitias in tormenta con∣vertunt. Sal∣vian See Dyke on the Heare. c. 4. p. 52, 53
• * 1.132

  Veenennu, & ille non supple sunt, existunt, vel non manent in tuo jure & potestate.

  Per modica & minima Christus intelligit bona temporalia; per magna, spiritualia, à Lapide.

  Turcium imperium quantum quantum est, mica tantum est, quam pater-familias proji∣cit canibus. Luther.
• * 1.133

  Habent non alas passerinas, sed alas aqui∣linas.
• * 1.134

  Opes non habent stabilem existentiam, sed, instar avis inquietae, vagae & fugacis transit & avolat, & amplius non appareat, nec esse videatur. à Lapide.
• * 1.135

  Irus & est su∣bitò qui modo Craesus erat.
• * 1.136

  Est armatura armatura.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, custiodiet instar custodiae mi∣litaris, contra omnes hostes. à Lapide.
• * 1.138

  Famulanti Dee, famulantur omnia.
• * 1.139

  Non ex pecun•••• comparatur virtus, sed vir∣tute pecunia. Socrates.
• * 1.140

  Vnus Pellaeo juveni non sufficit orbis. Juven. Sat. 10.
• * 1.141

  Habitus tam vitiorum quàm virtutum ex frequentatis actionibus c••mparantur; & illis intermissis vel omissis omittuntur. Ari∣stot. Ethic.
• * 1.142

  In necessariis est salus, in superfluis la∣queus, in mediocritate Dei gratia, in divi∣tiis Diaboli catena. Salvian.
• * 1.143

  Didici longâ experientiâ praesentibus esse contenius, sive multum, sive modicum, sive nihil.

  Nec superbiendum rebus florentibus, nec desperandum adversis. Cicero.

  Bonus est bonorum rector, malorum victor.
• * 1.144

  Dives est, non qui multum, sed qui sa∣tis habet. Sen.

  Brevissima ad divitias per contemptum divitiarum via est.
• * 1.145

  Habent omnia, quiae habent ha∣bentem omnia.
• * 1.146

  Omne bonum, ingenium est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contrà fatuum & ambitiosum est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.147

  Deo simillimus, qui paucissimis eget.
• * 1.148

  Magni animi est magna contem∣nere, atque me∣mediocria mal∣le quâm nimia. Seneca.

  Pene sacere, & malè audire, regium est.

  Te non adversae timidum, tumi∣dúmve secundae Res faciunt, eadem frons ti∣bi, mensque manet. Natura paucis contenta, libido nullis. Bonus paucis indiget. Seneca.
• * 1.149

  Quot genera praeceptorum, tot adversario∣rum; Mavult quilibet impro∣bus execrari legem, quàm emendare men∣tem, praecepta odisse quám vi∣tia. Salvian.
• * 1.150

  Perdidi pecuniam, & illa quàm multos. Eris nunc in via expeditior, domi tutior, non habebis, sed non timebis haeredem.
• * 1.151

  Severior disciplina firmat ingenium, ap∣tumque magnis reddit conatibus. Seneca de Tranquil.
• * 1.152

  See Clerks Mirror. cap 99.
• * 1.153

  Consule Bezam in locum.
• * 1.154

  Auro bibitur Venenum.
• * 1.155

  Minùs in parvis fiteri•• fortuna, leviusque ferit leviora Deus, Servat placidos obscurae quies, Praebet semnos casa securos. Seneca. Tragoed.
• * 1.156

  Impedimenta haec sunt, non adjumenta; onerae non subsidia; p••ssessione enim & usu o∣pum, ron suffulcitur religio, sed evertitur. Salvian.
• * 1.157

  V. Augustin. De Civit. Dei. l. 4. c. 3.
• * 1.158

  Non venit ad duros pallida cura ••oros. Martial. l. 14.
• * 1.159

  See more con∣solat. in Mr. Church his Letters. p. 99. and B. Hall's Balm of Gilead. p. 193, &c.
• * 1.160

  In Deo conqui∣escit anima ejus. Junius.
• * 1.161

  Didicit quis maledicere? ego contemnere. Tacit.
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iactator, Gloriosus, vanus ostentator, elatus, insolens, arrogans; ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 epit. & intensiva. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 capio, quia plus aequo sibi assumit.

  Arrogans praedicat & ea quae non insunt, & majora quam insunt sibi fingere videtur. Aristot. Ethic. l. 4. c. 7.
• * 1.163

  Hinc Pavo dici∣tue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, avis osten∣tatrix.
• * 1.164

  Iactantia in eo proprè consistit, ut homo verbis se extollat, ac de se aliquid dicendo proferat, supra id quod in ipso est, vel etiam supra id, quod de se homines opinantur. Aquinas.
• * 1.165

  Iactantia procedit ex superbia, sicut ex causa interius motiva & impellente. Aqui∣nas. 22. q. 112. art. 1.
• * 1.166

  In 11. Cases Self-commendation is Lawfull. See Mr. Reynor's Rules for the Tongue. p 314, 315, &c. It must be right for Matter, Measure, Manner, and End p. 517.
• * 1.167

  See my Pulpit-Guard. p. 43. Edit. 4. and Mr. Reynor. p. 315. &c.
• * 1.168

  Tunc consummata est infelicitas ubi tur∣pia non solùm delectant, sed etiam placent; & desinit esse remedio locus, ubi quae fue∣rant vitia, fiunt mores. Seneca ep. 39.
• * 1.169

  Though they suffer as evill doers, and di∣sturbers of the Peace of the land 'Tis Ju∣stice, and not persecution to punish such.
• * 1.170

  Laus proprio sordescit in ore,
• * 1.171

  Arrogantia est profectus obsta∣culum, indoci∣lis enim est, qui mavult doctus videri quam esse. Diogen.
• * 1.172

  Against such Boasting, See a Serm. of D. Hinton on Psal 52.1. Preacht at a Funerall, 1651.

  Mr. Beesly's Ser. on 2 Cor. 11.30.
• * 1.173

  S••p••••••issimus quisque in arte sua ignavissi∣mus. Rollic.
• * 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, superbus qui supra alios vult ••ideri, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appareo. Hinc superbire est super ire.

  Qui alios prae se despicientes, se solos sa∣pere putant. Baldwin.
• * 1.175

  V Stor. Chron. William Ru∣fus. An. 1 Arminianisme sets up pride of Will, Popery pride of out∣ward sense, and Socinia∣nisme the pride of carnal Rea∣son.
• * 1.176

  Heareticorum mater superbia. Aug.
• * 1.177

  They sprung up about 130. yeares af∣ter Christ.

  Gnostici propter excellentiam scientiae sic se appellatos esse gl••••antur; cum sint supe∣rioribus omnibus vaniores atque turpiores. August. de Haeresib. c. 6.

  Nullum unquam fuit homin••m genus no∣men Christianum profitentium, unde plura & majora infidelibus & Gentibus offendicu∣la praebe••entur quàm ab istis: Danaeus & Euseb. Hist▪ l. 2.13. & l. 4. c. 7.

  Si superbia non ess••t, nec Haeretici, nec schismatici essent. Aug.
• * 1.178

  See the dan∣ger of spiritu∣all pride in Mr. Gournals Armour on Ephes. 6.12. p. 273. to 299. &c.
• * 1.179

  Superbia est propriae excellentiae appeti∣tus inordinatus usque ad contemptum Dei, & Legis divinae transgressionem. Aquinas.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, superbia, quasi supergressio regulae. It's a lifting up of the mind a∣gainst the Precepts of God.
• * 1.180

  Superbia habet quandam universalem in••fluentiam in emnia peccata. Greg. Mo••al 31.

  Initium ••mnis peccati est superbia. Aug. de Civit Dei l. 14 c. 13.

  Evidentissimum reprobationis signum est superbia; sicut humilitas electorum. Greg.

  Invisa est superbia vel superbis; superbiam in se amant, in aliis reprehendunt. Aug.
• * 1.181

  Attendant omnes pii quantum sit superbiae venenum, quod non p••test nisi veneno cura∣ri. Calvin in locum ubi plura.
• * 1.182

  Vnusquisque in se naturaliter Papam ha∣bet. Luther.

  See 15. signes of a proud man in Ma∣ster Rogers of Dedham his Comment on 1 Pet. 5.5.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adversatur, contrasistit, in∣structà acie op∣ponu: est verbum in litare. L••ur. See Mr. Manton on Iames 4.6.
• * 1.184

  Tanto quisque vilior Deo, quanto precio∣sior sibi.
• * 1.185

  See Beards Theatre of Gods Judge∣ments. p. 2. c. 1. and Ravenel in V. superbia. Per Vermes in∣tellige pediculos qui è corpore pu∣tido & foetido ebulliunt à La∣pide.
• * 1.186

  Infamia est su∣perbiae comes.
• * 1.187

  Fastum tuum per palleoli lateri foramina perspicio▪ quia honoris aucupandi causâ vi∣lem illum elegisti amictum.

  Calcas fastum Platonis, majori fastu.

  Cineres reliquorum peccatorum, fomes superbiae.
• * 1.188

  Perit omne quod acquiri∣tur; si non hu∣militate custo∣ditur. Greg.
• * 1.189

  Ita bellum geramus non aliis vitiis, ut prae∣cipuam rem conferamus ad hoc debellandum. Calvin.

  As the Husbandman first removes briars and bushes out of his way before he sowes his seed.
• * 1.190

  Nulli sunt ma∣gis desperati quàm qui sunt minùs despe∣rantes.
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est vestimento orna∣ri, nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est certum genus amictûs & ornamenti. Hesychius,
• * 1.192

  Radix omnis boni & virtutis est humilitas.
• * 1.193

  See Mr. Leigh on the Pro∣mises.
• * 1.194

  Cor humile est vacuum spirituale. Ger¦son.

  Absque humilitate nulla virtus est vir∣tus, haec servat acceptas virtutes, & serva∣tas consum••nat; est tutissimus omnium vir∣tutum thesaurus, Basil.
• * 1.195

  Discite à me n••n mundum creare, non mi∣racula facere, sed quicquid ago ad gloriam patris refero, & et omne bonum ascrib••, in medio discipulorum fai sicut qui ministrat, pedes eorum lavi, in omnibus memet humil∣tatis exemplum praebui; nullum contemno, claritatem ab hominibus non accipio.
• * 1.196

  Nil asperum mitibus, nil ar∣d••um humili∣bus.

  Qui ja••et in terris, non habet unde cadat. Vt••m••••es ita & humores, contemperat bilis.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (i e.) a••imalia quae s••lle carent, ut cervi, sunt longaeva. Omnes humili∣ati non sunt humiles.
• * 1.197

  Descende ut ascendas, humiliare ut exal∣teris, qui enim sibi vilis, Deo pulcher, qui sibi displicent, Deo placent; esto igitur parvus in oculis tuis, ut sis magnus in oculis Dei August. Serm. 218: de Temp.
• * 1.198

  Aesopus interrogatus quidnam Peu•• age∣ret resp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (i. e.) humilia exaltat, alia hu∣miliat.
• * 1.199

  Deus, cum om∣nium sit excel∣lentissimus, non elatione, sed humilitate con∣tingitur. Aug.
• * 1.200

  See more, Cob∣bet on Prayer. Part. 2. chap. 5.
• * 1.201

  Quo quisque est humilior, ita ad serviendum Deo promptior. Wickliff.
• * 1.202

  Beatus cujus vita excelsa, Spiritus humi∣lis.

  Verè magnum est magna face∣re, & teipsum putare nihil.
• * 1.203

  Momento, 1. Vnde Veneris. 2. Quò sis abiturus. 3. Coram quo sis rationem redditurus▪ Bernard.
• * 1.204

  Men. (i. e.) broken and crackt crea∣tures, morbis mortique obnoxii, sorry, sick∣ly Caitiffes. This to know savingly, is the beginning of true Humility. Trapp in locum.
• * 1.205

  Mr. Clerks Mirrour. cap. 64.
• * 1.206

  Superbiae proles blasphemia. Espene.
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neminem blas∣phemare.

  Blasphemia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui laedit alterius famam.
• * 1.208

  Maledici. Beza and Diodate.
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i e.) in ipsum Deum ma∣ledici, nam in hoc sensu eminentiore sumen∣dam esse hîc hanc ••ocem, indicat ordo. Grotius.

  Per blasphemos intelligimus qui falsa aut impia de Deo loquuntur & sentiunt. Aquinas.
• * 1.210

  Divina Attri∣buta in De•• sunt Accidentia & qualitates, secundum Soci∣nianos.

  V. Hornebeck contra Socini∣an. l. 2. c 4. Blasphemias fe∣cerunt magnas. Mont. & Vulg.
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blasphe∣mantes eos. V. Schooles Guard. Rule 56.
• * 1.212

  See my Sal Terrae. cap. 8.
• * 1.213

  Via veritatis (i. e.) vera & orthodoxa fide•• & religio. Laurent.
• * 1.214

  See a Pithy descript?on of Blasphem•• against the H. G. in Wil∣sons Diction. Edit. ult. on the word Blas∣phemy.
• * 1.215

  D. Maresius, and D. Arnol∣dus, two learn∣ed German Professors, have taken notice of the Blasphemies of our Biddle.
• * 1.216

  See London Ministers Te∣stimony a∣gainst Here∣sies. p. 6.
• * 1.217

  See 32. abo∣minable Er∣rors and He∣resies late∣ly sprung up in Mr. Bartlets Bal∣som. p. 63. London Mini∣sters Testimo∣ny, and 176. in Mr. Ed∣wards's Can∣green. Part. 1. p. 15. &c.
• * 1.218

  Qui non vetat p••ccare cum possit, jubet. Qui non corri∣git resecand••s, c••mmittit.
• * 1.219

  Ecce quales sunt qui Chri∣stum colunt! Salvian.
• * 1.220

  Hi sunt Chri∣stiani ad contu∣meliam Christi,
• * 1.221

  Virtus blaesphe∣miae contraria est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.222

  Gloria (i. e.] Instrumentum piae gloriationis in Deo, sive or∣ganum quo De∣um glorifica∣mus. Met. Sub. Polanus.

  See my Scholes Guard. Rule 23,
• * 1.223

  Octoginta sex annos illi jam servivi & ni∣hil me laesit unquam, quâ igitur conscientiâ maledicerem & blasphemarem regem meum, qui salutem mihi dedit. Euseb. Hist. lib. 4. cap. 15.
• * 1.224

  Blasphemiae vitium omnium peccatorum ex suo genere est gravissimum. Aquinas. 12 ae. Q. 13. art. 3.

  Quo major persona, hoc & injuria major.
• * 1.225

  Nakab (i. e.) perforavit, con∣fi••it. Lev. 24.11
• * 1.226

  Naats, contemp∣sit, irritavit, blasphemavit. Psal. 107.11.
• * 1.227

  Magis effendunt qui blasphemant Chri∣stum regnantem in coelis, quàm qui crucifixe∣runt ambulantem in terris. Aug.
• * 1.228

  Sicut blasphemi filii Diaboli ea cantica discunt in mundo quae canant in inferno: ita filii Dei divinis laudibus assueti, eos Psal∣mos addiscunt in terris quos cantabunt in coe∣lis. Peraldus.

  Erit in damnatis Vocalis blasphemia, si∣cut in Sanctis Vocalis Dei laus. Aquinas. 22. Q. 13. art. 4.
• * 1.229

  See Mr. Clerks Mirrour. cap. 11. Edit. 3. Cum mala for∣maliter expressè et aperiè Deo tri∣buimus, fit blas∣phemia. Tollet. Ex personis ho∣minum dicta ac facta pen∣sentur. Reg.
• * 1.230

  Saxeus & scelestus lapidandus est saxis ab omni populo, ut omnes testarentur quam ode∣rint Blasphemiam Drexelius.

  John 19.7. We have a Law, and by our Law he ought to dye, because he made himself the Son of God.
• * 1.231

  Blasphemator Creatorem cum interficerè non possit, linguâ ferit. Theoderet.

  The Prophet Zachery (13, 3.) speaking of Gospel-time; sayes, that even false Teachers and much more blasphemers shall be put to death. Anathema belongs to other sinners, but Anathema Marana∣tha is the portion of such High Attainers.
• * 1.232

  See more Beards Theater of Gods Judge∣ments. l. 1. c. 29. p. 130. and 477. Edit. ult. Aliud est blas∣phemiam dice∣re, aliud blas∣phemum esse; Blasphema fuit vox Jobi. 34.5. at quia id dixit animi per∣turbato, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & delibera∣tivè non fuit blasphema. Fayu••.
• * 1.233

  Qui Deo maleditunt quomodo parentès venerarentur? novit arrogantia quae ex blaspemia est, etiam adversus naturam effer∣ri, non ergò solùm Deum quem non vident▪ sed & parentes quos cernunt, ii despiciunt•• Espencaeus.
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immorigeri, inobedientes, in∣suasibiles, contumaces, refractarii ab •• privat. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, persuadec.
• * 1.235

  Videtur Parentum nomen in genere am∣plectiomnes qui nobis praesunt. Baldwin.
• * 1.236

  Omnia sunt ge∣neraliter acci∣pienda, nisi ubi aliud specialiter urgent circum∣stantiae. Mercer.
• * 1.237

  V. Franzium de animalibus. P, 2. c. 8. p. 266. That is a singular piece for de∣scribing the Nature of most creatures.

  Parentes suos non amare, impietas est: non agnoscere, insania.

  Est hoc animi perversissimi indicium, quia Lex naturae jubet, ut benefactoribus bona referatur gratia, inter quos primum locum obtinent Parentes, quibus' vita hujus ini∣tium debemus, & quorum labore educati su∣mus. Gualter.
• * 1.238

  V. Theater of Gods Judge∣ments. l. 2. c. 1.
• * 1.239

  In quo quis pec∣cat in eo puni∣tur.
• * 1.240

  See Gods Judgements on such. Thea∣ter of Gods Judgement. l, 2. c. 2. p. 158.
• * 1.241

  Per Parentes intelligit specialiter veros doctores qui alios per Evangelium genac∣runt. Prim••sius.
• * 1.242

  See my Pul∣pit Guard. 4. Edit. p. 77.78.
• * 1.243

  See D. Haris on Matth. 5.11. Serm. 24. and Mr. Pemble on 1 Cor. 15.19. in Fo∣lio. p. 478.
• * 1.244

  Malo in malo non est obedien∣dum,
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ingrati animi crimen.

  Qui gratiam rependere bene∣factoribus non noverunt. He∣ming.
• * 1.246

  Ingratus est qui non reddit, in∣gratissimus om∣nium qui oblitus est. Seneca.
• * 1.247

  Most carry themselves as men to men, recompensing Love with Love again; but as Devills toward God, recompensing his Love with hatred. Clerk.
• * 1.248

  To do good to those that do ill to us, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis a quid divinum. Matth. 5.44, 45. Rom. 12.20, 21. all love friends, onely true Christians can love their ene∣mies.
• * 1.249

  Absque dubio maximi criminis reus cre∣ditur qui malum pro bono reddidit, cui etiam malum pro malo reddere non liceret. Hoc nos, qui Christiani dicimur, facimus. Irrita∣mus in no•• misericordem Deum peccatis no∣stris, propitian••••m sordibus laedimus. Salvi∣an de Gubern. Dei. l. 6.
• * 1.250

  Clerks Mirrot car. 59 60. Ingratum qui dixerit, omne nefas dixerit▪
• * 1.251

  Iudaei rebelles & ingrati hîc non assimu∣lantur equo generoso, aut cani sugaci, & gra∣to, sed stolido bovi & asino; quid enim sto∣lidius bove? quid stupidius asino? his tamen stolidiores & stupidiores sunt omnes ingrati. Hieron.

  Officia etiam ferae sentiunt, nec ullum tam immansuetum animal quod non cura mitiget, & in amorem sui vertat. Granatensis in verbo (Gratitudo.) Vbi plura.
• * 1.252

  Omnis ingratus est injustus.
• * 1.253

  Qui non est gratus datis, non est dignus dandis.

  See more in Clerks Mirrour. cap, 73. Edit. 3,
• * 1.254

  Ingratitudo est ventus urens, siccans pie∣tatis fontem, rorem misericordiae, fluenta gratia. Bern.
• * 1.255

  Ingratitudo velut fermentum omnia pec∣cata permeat, ingratitudo materialis est in quolibel peccato. Aquinas 22. q. 107. art. 4.
• * 1.256

  Iustitia postu∣lat ut quid cui∣que debetur, reddamus. Zanchy. Vnusquisque debetur ex de∣bito honestatis (ut loquuntur Scholastici aliquid ei red∣dere, qui sibi gratiam fecit.
• * 1.257

  Gratitudo est non solum maxima, sed & mater virtutum.

  Gratiarum actio est ad amplius dandum invitatio. Bern. We love to sow in fruit∣full ground.
• * 1.258

  Anima naturam animae notat, Spiritus verò mentem gratiâ imbutam. Anima natu∣ralis est & naturalia considerat, Spiritus vero supernaturalia & coelestia. à Lapide.
• * 1.259

  See more, Wil∣sons Diction. in V. Spirit. & Ravanell.
• * 1.260

  Ne gratiae qui∣dem nostrae gra∣tae erunt Deo, nisi per & propter Chri∣stum.
• * 1.261

  E primo ordine excidi, dignare me vel secundo, tantùm me peni∣tùs ne abjicias. Euthym.
• * 1.262

  Sapiens omnia examinabit se∣cum, quantum acceperit, à quo, quando, ubi, quomodo. Seneca.
• * 1.263

  Ingratitudo materialis est in quolibet pec∣cato. Aquinas.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, profanus, Beza. Impius, Erasmus. Scetestus, V••••••g. ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priv. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanctus (i. e.) non sanctos vel sanctitatis expertes, in quibus est nihil sanctitatis, sed atrocia perpetrant crimina. Soto.
• * 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tum de moribus, tum dogmatibus pro∣fanis intelligi potest. Aretius.
• * 1.265

  Quibus nullum jus est nee fas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt. Beza.

  Irreligiosi (i. e.) qui maternae Ecclesiae viscera discipant. Aug.
• * 1.266

  Note.
• * 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, profanos, quasi procul à fano eliminandus, quia sacra negligit, violat, conculcat, unde Virgil. Procul hinc, procul este profani.
• * 1.268

  Profanum ducere sanguinem Christi, est illum habere tanquam rem nihili, nulli∣usque dignitatis, meriti, efficaciae. Ravenell.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i e.) profana dicuntur, quae ab omnibus ad conculcandum proposita sunt. Ducta est vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) à pavi∣mento, quod à quovis calcatur. Elias Cre∣tensis.

  See more against this sin in my Beauty of Holinesse. chapt. 2.
• * 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, na∣turalis affectus expertes. Gro∣tius.
• * 1.270

  Intelligit Paulus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut parentum in liberos, mariti & vxoris, & a∣lios hujusmodi, quos Stoici stultè inter vitia numerârunt. Beza. Consule Stobaeum Serm. 81, 82.
• * 1.271

  See Clerks Mirrour. cap. 89. and 90. V, Franzium de Animalib. p. 44.54.68.229.289. Vehementissi∣mus omnium est hujusmodi affe∣ctus, praesertim verò parentum erga liberos, & liberorum er∣ga parentes, ut∣pote lege natu∣rae inditus. Soto.
• * 1.272

  Cum bestiae videantur habere nescio quid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 naturalis dum se mutuò curant, qui ••llius est expers, est bestiis deterior. Fayus.

  See Clerks Mirrour. cap. 22. and 24. and 34.
• * 1.273

  Chari sunt parentes, chari liberi, propin∣qui, familiares; sed omnes omnium charita∣tes patria una complexa est; pro qua quis bo∣nus dubitet mortem oppetere, si ei sit profu∣turus? Quo detestabilior est istorum immani∣tas qui lacerârunt omni scelere patriam, & in ea delenda occupati sunt ? Cicero de Of∣fic. l. 1.
• * 1.274

  Stoici sunt furiosi qui ea non temperant, sed abscindunt, rebusque à natura insitis ca∣strare hominem quodammodo volunt. Lact. l. 6. c. 15, 16, 17.
• * 1.275

  Grati•• non ex∣tinguit sed ordi∣nat affectus, non tollit sed ex∣tollit naturam. Aquinas.
• * 1.276

  Sunt velut ner∣vi in homine, & quasi funiculi à natura in nobis inditi, à quibus trahamur. Pla∣to de Legib.
• * 1.277

  Nec meliores unquam servos, nec Dominos sentit natura deteriores.
• * 1.278

  A〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foedifragi, foedere nescii Beza, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 privat. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foedus.

  Sicut cum suis pietatem non servant▪ ita cum externis amicitiae & foederum jura non inc∣unt, vel inita violant. à Lapide.

  A〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, irreconcil••abiles, qui foedera non servant, jura pacis & amicitiae violant. Aretius.

  Hostes inconsoederabiles, qui nec legibus, nec pactu, sed affectibus, se regi permittunt. Espencaeus.
• * 1.279

  So the Grecians call an irreconcilea∣ble warre, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and un∣appeasable enemies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui nulla pa∣cta servant, nec promissis stant, nemini fideles, ne bene∣factori quidem▪ Baldwin.
• * 1.281

  Mr. Caryll his Serm. on Neh. 9. Preacht at the taking of the Covenant.
• * 1.282

  Mr. Phil. Nye his Exhorta∣tion at the ta∣king of the Covenant.
• * 1.283

  Vovens & non solvens, quid nisi pejero? Bern.

  The Heathen by the light of nature condemned perjury as worthy of death.
• * 1.284

  How Ladislaus was punisht for break∣ing Covenant with Amurath, who lists may see in Bucoltzers Chronol. in Anno mundi 5414,

  See six Reasons against Covenant-breaking, in Mr. Calamies Serm. on 2 Tim. 3, 3. p. 10. &c.
• * 1.285

  See more in Mr. Blake on the Covenant. Chapt. 21. and Mr. Clerks Mirrour. cap. 95.
• * 1.286

  The Cheshire Ministers in their Testimo∣ny against Heresies, &c.
• * 1.287

  Linguâ juravi, mentem injura∣tam, gero.

  Said that Hy∣pocrite in the Orator. Cicero de Offic. l. 3.
• * 1.288

  Iuramentum sit Sacramentm Pietatis, non Vinculum ini∣quitatis.
• * 1.289

  Per foedus hîc haud dubiè intelligit con∣ventiones & pacta de rebus humanis facta; multi multa promittunt, at pauci promiss•• praestant. Marloret.
• * 1.290

  See Gods Judgements on such. Clerks Mirrour. cap 35. and Mr. Rous his oyle of Scorp. Sect. 5. p. 237. folio. and Mr. Herle's Policy. l. 2. c. 14.
• * 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ca∣lumniatores, Criminatores, Obtrectatores, Delatores.
• * 1.292

  See Mr. Ienkin on Iude 9.
• * 1.293

  Hi cum Diabolo commune nomen habent, & sunt qui recta aliorum dicta & facta de∣pravant, corrumpunt, & in alium sensum torquent. Hemingius.

  Qui sibi nullius boni conscius est, omnes ut invidus carpit & criminatur. Bulling.
• * 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt, qui mendaciis & con∣fictis criminibus aliorum innocentiam vex∣ant. Estius.
• * 1.295

  Infeli••issimum c••n••••lationis genus, de mise∣riis pecca••••••um cape•••• solatium. Sa••vian.
• * 1.296

  Longè damnosior est fur nominis, quàm numinorum; quia calumnia leviter volut, sed graviter vulnerat; leviter volat, sed non tam leviter violatur. Beza.

  Calumniare audacter, aliquid saltem ad∣haerebit.
• * 1.297

  A convitiis ad caedam transitus valdè est bre∣vis.
• * 1.298

  V. Clerks Mir∣rour. cap. 124.
• * 1.299

  In dubiis semper benigniora sunt praeferenda.
• * 1.300

  Suffecetur ma∣ter, & non erit filia.
• * 1.301

  Qui ad pauca respicit, de facili pronunci∣at. Aristot.

  'Tis good to let a report be ayred a∣while, lest we take the disease of it, and to heare it twice, before we speak it once. Herle.
• * 1.302

  Si satis est ac∣cusásse•• quis innocens erit? Seneca.
• * 1.303

  Scarabaeum aiunt fimo sepultum vivere, oppubalsamo immersum emori.

  'Tis for scavengers to rake in sinks and gutters, and as we use to stop our noses, when we come near such places, so should we do too by our cares to such reports. He••le Policy. l. 2. c. 11.
• * 1.304

  Aliena vitia in oculis habemus, à tergo nostra. Seneca.

  Vt quisque est vir optimus, it a difficillimè esse alios improbos suspicatur. Cicero.

  He that's good himself, hopes well of others.
• * 1.305

  Ille nobilis & magnus est qui, more mag∣nae ferae, latratus minutorum canum securus exaudit. Seneca,

  Conscia mens recti vulgi mendacia ridet. Ovid.

  Dyke on Conscience. cap. 10. p. 149.

  Senti de Augustino quicquid libet, sola conscientia me coram Deo non accuset. Aug.
• * 1.306

  Et quod majoris est gloriae omnes Haeretici te de∣testantur. Hie∣ron.

  Hec sola mali deputant mala, quae non faciunt malos. Aug.
• * 1.307

  Mendax infamia terret. Quum? nisi mendosum & mendacem. Hor. Epist, 16. l. 1.

  Injuria ad Sapientem non pervenit. Sen.

  Come what can come to a good man, vel non continget, vel non conterret, either it shall not hit him, or it shall not hurt him.
• * 1.308

  Mores ita com∣ponam ut convi∣ciatoribus fides nulla habeatur. Plato.
• * 1.309

  Ad honesta va∣denti, contem∣nendus est ipse contemptus. Seneca ep. 77. See Mr. Clerks Mirrour cap. 10. Edit. 3.

  God will pu∣nish such as slander his. cap. 49.
• * 1.310

  V. Aug. Civit, Dei. l. 2. c. 3.
• * 1.311

  Mihi maximè prosunt, qui mei pessimè me∣minerunt; Lutherus pascitur convitiis. Luth.
• * 1.312

  Aug. Con∣fes. l. 9. c. 8.
• * 1.313

  See D. Preston, Iudas Repent. p. 3, 4, 5, 6, &c.
• * 1.314

  Mr. Trapp on Mal 3.17. p. 881.

  Mr. Ienkins on Iude 6.
• * 1.315

  Ista vocabula promiscuè usurpantur, ita ut incontinens accipiatur pro intemperante, & vice versâ, incontinente. Magirus in Arist. Ethnic. l. 7. c. 1.
• * 1.316

  Sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soluti in omnem volupta∣〈…〉〈…〉 intemperantiam. Ar••t.
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intemperans, incontinens, im∣potens, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, carens vi∣ribus, vel ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priv. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impero, do∣minor, (i. e.) qui dominari cupiditatibus & affectibus suis nequit.

  Sunt aut Intemperantes ••ibo, potu, vesti∣tu, aut incontinentes qui sibi ••em••erare ne∣qu••ant, & vagas affectantur libidines, ut adulteri & incestuosi. Willickius in lo∣cum.
• * 1.318

  Concupiscentiae subditi. Syriac.
• * 1.319

  Per incontinentes hîc intelligit eos qui cu∣piditates pessimas (i. e.) libidinem in ci∣b••s, & in Venerem, non refraenant. Aug.

  V. Ravanel in V. Intemperantia.
• * 1.320

  Licèt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 convivia damnentur, ta∣men moderata quae animi exhi∣lerandi gratiâ fieri solent, approbantur.
• * 1.321

  Peccant homines in exc••ssu, vel ratione Temp••••••••, Qualitatis, Quantitatis, Sub∣stantiae. Lescius te Iust. & jure. l. 4. c. 3. Dub. 3.
• * 1.322

  Multos morbos multa fecerunt fe••cula. Seneca Epist. 95.

  —Vides ut pal∣lidus omnis, coena desurgat, dubia. Horat.
• * 1.323

  Bellis homuncu∣lis ut suaviter inter se sint, non opus est calice, non tibicina. Plutarch. Sym∣pos.

  V. Plura in Sharpii Sym∣phon. Loc. 45. Q. 9. p. 226. & Sphynx Phy∣los. cap. 30,
• * 1.324

  —Corpus onu∣stum Hesternis vitiis animum quoque praegra∣vat. Horat.
• * 1.325

  Qui virtutem colunt, ii non admittunt gu∣lae delicias, aliena enim ea esse à liberis, quibus servilia ingenia alliciuntur. Plu∣tarch.

  See Mr. Gatakers Ser. on Watching, in Folio. p. 85. Sect. 36, 37.
• * 1.326

  Plenus Venter non studet libenter; Vesci citra satietatem, impigrum esse ad laborem; vitare venerem, res esse saluberrimas, di∣cunt medici.
• * 1.327

  V. Theater of Gods Judge∣ments. P. 2. ch. 7. p. 96.
• * 1.328

  Germanorum vivere, est bi∣bere. Prov.
• * 1.329

  V. Shchooles Guard. Rule 56.
• * 1.330

  Plus exemplo nocent quàm peccato.

  Probrosum est si rex cujus est regnum re∣gere, sit ebriosus & regatur à Vino, tum quia regum est omnia cum ratione, judicio, & con∣silio facere.
• * 1.331

  V. D. Wallis, Mens sobria Concio. ad Bac∣calam.
• * 1.332

  Ebrietas est crimen in Laico, in sacerdote sacrilegium. Ravennas.

  Aristot. Ethic. l. 3. c. 5.

  Ebrietas in Plebeio est simplex peccatum, in Sacerdote multiplex, q. multos offendit, & secum in eandem foveam & ruinam tra∣hit. à Lapide.
• * 1.333

  Ebriâ muliere n••hil turpius. ••hrysost.
• * 1.334

  Voluntas est ho∣mo, nihil aliud sumus nisi Vo∣luntates. Aug.
• * 1.335

  Taciturna affe∣ctio, non est af∣fectio.
• * 1.336

  Noscitur ex co∣mite, qui non cognoscitur ex se.
• * 1.337

  V. Whites way to the true Church. Di∣gres. 54. Sect. 9.
• † 1.338

  See Trapps Comment on that Text.
• * 1.339

  Hujus legis authorem Diabolum habent Basil. & August. Ser. de Temp. Ser. 231.232. & Ambros. de jejun. c. 13.

  Peccatum est provocare ad aequales cali∣ces, nec fas est respondere. Lescius de ju∣stitia & jure. l. 4. c. 3. Dub. 4. p. 680.
• * 1.340

  Voluntarius Doemon, ita sae∣vit, clamat, furit. Chry∣sost.
• * 1.341

  Ignis in igne fuit.
• * 1.342

  Ebriosi (i. e.) crapulae & luxui dediti. Parae.

  Ebriosi vel a∣pud Turcas in∣carcerantur.
• * 1.343

  Ebrietas est u∣nius horae hila∣ris insania. Sen.
• * 1.344

  Corruptio opti∣mi est corruptis∣sima.

  Nunquam ebri∣um putabo ca∣stum.

  Venter aestuans mero spumat in libidinem Hier. Alexander om∣nium victor, à vino victus est.
• * 1.345

  Non sentire, sti∣pitis est, non ho∣minis.
• * 1.346

  Multi reliquo∣rum serpentum veneno curan∣tur, ebrietate nemo. Basil.
• * 1.347

  Belial (i. e,) homo nequam sine jugo, qui totus deditus est nequitiae, impie∣tati, & impro∣bitati.
• * 1.348

  V. Robinsons Observations. 30.
• * 1.349

  Improbitas prae∣textu nunquam caret. Arist.
• * 1.350

  Shacar, inebri∣ari, non semper in vitio ponitur, sed indicat libe∣ralem vini u∣sum, qui modum non excedit. Weemse.
• * 1.351

  Si vultis inebriari docebo vos salutarem ebrietatem, in qua non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, haec est ebrietas spiritualis. Zanchy.
• * 1.352

  Vino qui inebriatur titubat, Spiritu qui inebriatur radicitus in Christo est. Praeclara ebrietas quae sobrietatem mentis operatur, & ubi Spiritus Dei regna. Illyricus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liberaliter sitim explere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) à relaxatione animi quae fit per suavitatem & hila••itatem vini paulo copiosiùs hausti. Eustathius.
• * 1.353

  Poculum necessitatis & sanitatis, Pocu∣lum voluptatis & hilaritatis, Poculum ebri∣etatis & insaniae. Ancharsis.
• * 1.354

  Ebrii, non ebriosi; Actio una non denomi∣nat hominem.
• * 1.355

  Vitium hoc con∣tigit Noae in∣scio, non conscio.
• * 1.356

  Sunt cavendi, non cadendi ex∣empla. Aug.
• * 1.357

  Malim mori quàm tali re∣medio conva∣lescere.
• * 1.358

  V. D. Venner. Via recta. p. 42, 43.
• * 1.359

  Quem Diabo∣lus occupatum non invenit ipse occupat.
• * 1.360

  Non est panis cujusquam pro∣prius, ne summi quidem regis nisi strenuè la∣boret in Vocati∣one sua. Rol∣loc. in Joh.
• * 1.361

  Doctor Clerk•• Serm. on Rev. 17.6.
• * 1.362

  Multi nunc di∣erum Tobacco∣maniá laborant,
• * 1.363

  Damna fleo re∣rum, sed plus fleo damna di∣erum.
• * 1.364

  See Mr. Ed∣wards Gan∣green. 1. and 2. Patt, and Mr. Bayly's Disswasive.
• * 1.365

  Non solùm cavere aut vitare, sed fuge∣re jubet, ut ostendat studio, & industriâ, imò solicitudine non vulgari hîc opus esse. Gualter.

  Contra libidinis impetum apprehende fu∣gam, si vis obtinere victoriam. Aug.
• * 1.366

  See Mr. Hieron on Psal. 51.14. Lect. 23.
• * 1.367

  Libido insatia∣bilis est, turpi∣tudinem nectit turpitudini, Scelus sceleri. Drexelius.
• * 1.368

  Quicquid spurcitias olet carnis, aversa∣tur spiritus, castis habitat pectoribus, Daemonum cibus fornicatio, ebrietas, & vi∣tia universa. Hieron.
• * 1.369

  Major est Em∣phasis Praecepti Negativi, quam Affirmativi. V. Schooles Guard. p. 142.
• * 1.370

  Num ego qui Christi servus sum, qui me∣ipsum & omnia illi debeo, ipsi quod suum est eripiam, & faciam ut scorti membra sint, qua illius usibus debent servire? Gualter.
• * 1.371

  Fur non fit unum corpus cum re furtivâ, nec latro cum eo quem caedit; solus scortator se carnaliter commiscendo fit membrum scor∣ti, quo nihil foedius.
• * 1.372

  Si scelus est Templa lapidea profanare, quo supplicio non dignus erit qui Dei Tem∣plum vivum profanat? ut ex S. Sancti Tem∣plo Veneris prostibulum faciat? Gualter.
• * 1.373

  Zeum. Heb. Ingentem Dei iram & furo∣rem denotat.
• * 1.374

  Rib, significat in judicio litiga∣re, causam age∣re, contendere.
• * 1.375

  See Theater of Gods Judge∣ments Part 2. c. 6. p. 76. and l. 2. c 20.22.27. Tollit opes, fa∣mam, sensus virésque libido.
• * 1.376

  Apud Romanos, & Graecos adulterium capitale fuit. Arabes adulterum capite mul∣ctabant. Polyd. Virg.
• * 1.377

  Non est generalis regula, sed personale re∣sponsum praesenti causae, ejusque actoribus ac∣commodatum. Gualter.
• * 1.378

  Christus non erat Politicus Magistratus, sed minister Ecclesiae, ejus erat Evange∣lium praedicare, non homines occidere. Pet. Martyr in 2 Sam. 12.7. p. 246. ubi plu∣ra. & Spanheim. Dub. 108.
• * 1.379

  Nusquam sanctiùs & puriùs coli & servari conjugia quàm Genevae, vbi capite plectuntur adulteria.

  Cons••mmata est improbitas ubi turpia non solùm delectant, sed & placent: & desinit esse remedio locus, ubi quae fuerant vitia, mores fiunt. Sen.
• * 1.380

  V. Capell on Tentat. p. 2. c. 10.
• * 1.381

  Non de rebus secundum opini∣nem impiorum, sicut nec de sa∣poribus, se∣cundum aestima∣tionem aeg••••to∣rum. Aquinas.
• * 1.382

  Nunquam edacem putabo castum, ubi satietas, ibi Daemones choreas agunt. Hi∣eronym.
• * 1.383

  Quaeritur Aegyptus quare sit factus adulter?

  In promptu causa est, desidiosus erat. Ovid.

  Nunquam vacat lascivire districtis. Se∣neca Epist. 56.
• * 1.384

  Vitavit mulieris conspectum, ut libidinis occasiones praecideret. Paraeus.

  Oculi sunt fores & fenestrae animae. See Bishop Andrewes on the seventh Com∣mandement. cap. 6. and 7.
• * 1.385

  Plato derives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Cum oculi concupiscentiae omnis, praeci∣puè Venereae, fontes, proretae peccati; & du∣ces in amore, itaque firmo proposito eos conti∣nui Scul. in Job.
• * 1.386

  Ite mali versus, animam qui perditis ite. Picus Mirand.

  Perkins C. C. l. 5. c. 4.

  V. Ames C. C. l. 5. c. 39. Q. 7. Bolton of true Happinesse. p. 74, 75.

  Nunquam fieri debent quae Deum ladant. Salvian.

  Obscoenorum librorum scriptores, nihil aliud faciunt quàm qui fontes publicos ve∣neno inficiunt, tot funerum rei quotquot in∣de biberint. Drexel.

  Nihil est tam damnosum honestis moribus quàm in aliquo spectaculo residere, tunc enim per voluptatem faciliùs vitia surre∣punt. Seneca.

  Mr. Brokes his Remedies against Sa∣tans Devices. Device 7. p▪ 85.

  Non committam, ut cum viros vicerim, à mulieribus vincar. Plutarch in Alexand.

  Pestem & venenum immittunt per oculos in animum, cum tentatio de est, Pictura sup∣plet. Drexel.
• * 1.387

  Lascivi Sermo∣nes molliunt animos n••stros, nervos omnes virtutis elidunt. Cic. Tusc. Q. l. 2.
• * 1.388

  Chorea est Circulus cujus centrum est Diabolus, circumferentia omnes Angeli ejus.

  Nemo saltat sobrius, sed is qui insanus ant eb••ius Cicero. Orat. pro Muraea.
• * 1.389

  Mulier est Vis∣cus toxicatum, quo Diabolus aucupatur. Aug.
• * 1.390

  Castimonia fine bello nulla est.
• * 1.391

  Ah! quanti perierunt ab hac unâ pe∣ste, vel fortissimi, sanctissimi, sapien∣tissimi.
• * 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immites, feroces, inhumani, & ferinis moribus praediti. Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Privat. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mansuetus, vel ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dies; q. dies est jucunda, ut nox fera.

  Rusticani & inciviles quos belluas veriùs dixeris quàm homines. Bulling.
• * 1.393

  Hominum effi∣gies babent, animos fera∣rum. Seneca.

  See Mr. Clerks Mirrour. c. 57
• * 1.394

  All wicked men as they are wicked, in all ages are acted by the same Princi∣ples: they are ejusdem ferinae, all of one batch.
• * 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ci cur, quales sunt domesticae animantes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt qui naturae in∣genium retinent, ut oleaster, insitionem non serunt, culturam non admittunt. Aretius.
• * 1.396

  Metallum est, sed ex imis infe∣rorum fodinis effossum, repro∣bum & vile quod nunquam S. Sancti in∣sculptum imagi∣nem admisit.
• * 1.397

  V. Beesly's Ser. on Rom. 12.22.
• * 1.398

  See more in my Schooles-Guard. Argu∣ment 9. p. 27.
• * 1.399

  V. Clerks Mir∣rour. cap, 92.
• * 1.400

  See Clerks Mirrour. cap. 36.

  Ira heroica, or∣dinata ••os for∣titudini, ••pti∣mum Dei do∣num. Luther. See Mr. Bees∣ley's Serm. on Rom. 12.21.190.
• * 1.401

  V. A collection of Letters sent to the Prote∣ctor.
• * 1.402

  De personis ac rebus accipi potest; qui net bonum, nec bonus am••nt. Gerhard. in locum.

  Haec vitia privativa per Meiosim ponti∣vum vitium virtuti, quâ privant, contrarium significat. à Lapide.
• * 1.403

  Dispares mores disparia studia sequun∣tur, quorum dissimilitudo dissociat ami∣citias. Cicero de Amicit.
• * 1.404

  Oderunt hila∣rem tristes, tri∣stemque ••ocosi. Hor. l. 1. ep. 18.
• * 1.405

  See more Rea∣son in M••. Young's Cure of Prejudice. p. 1. &c.
• * 1.406

  Marcet sine adversario virtus, tunc apparet, quanta sit quantumque valeat, quid possit patientia ostendit. Seneca l. de Provid. c. 1.
• * 1.407

  Quos sine fuco bonos comperie∣mus, hos prae aliis amemus.
• * 1.408

  See more Shef∣field on Con∣science. chapt. 14.
• * 1.409

  They are of the blood Royall, Christ is flesh of their flesh, he's their Head, and they his members, he's the Vine, and they the branches, he's their Husband and King, who hath made them all Kings. Hence the Church is called Ie∣rusalem above. Gal. 4.26, in respect of her noble Pedigree, her birth is from above, her meditations are above, and her conversation is above. Phil. 3.20.
• * 1.410

  See Doctor Boltons Serm. on Cant. 4.9. p. 43. Folio.
• * 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proditores, qui amicissimos pro∣dunt. Grotius. Proditio à con∣junctis quibus ut amicis confi∣dimus proficisci∣tur. Per. Matt.
• * 1.412

  Nihil prohibet per proditores hoc loco ge∣neraliter intelligi quoslibet homines perfidos, quales quidem constat esse multos & in bel∣lo, & in pace, ubicunque locorum. Soto.
• * 1.413

  V. Stobaeum contra Prodi∣tor. Serm. 37.
• * 1.414

  Qui non fidit vix fallitur.
• * 1.415

  See more Mr. Clerks Mirrour. Edit. 2. chap. 94.

  Proditores tan∣tisper amo dum produnt, ast ubi prodiderint, odi. Dixit. Antigo∣nus.
• * 1.416

  See more, Dr. Prideaux, Gow∣ries Conspi••acy, on Sam, 20.1. and Mr. Ienki•• on Iude 8. Dolus mal••s, & dolus bonus. See Mr. Clerks Mirrour. cap. 41. ct c, 127.
• * 1.417

  See more Ca∣pel on Tentat. P. 3 c. ••. Sect. 2. Foedera injustè frangere impi∣um est, sed hostes fallere nonnun quam justum est Plutarch.
• * 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praecipites, temerarii, qui cupiditatum impetus sine ratione & consi∣l••o sequuntur, instabiles nihil fixum firmum∣que tenentes. Espencaeus.
• * 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cado.
• * 1.420

  Sine judicio quodlibet attrectant & mu∣tant quadrata rotundis.

  Illa dicuntur fieri temetè quae ratione non reguntur. Aquinas.
• * 1.421

  Pharaz, disru∣pit, inundavit.
• * 1.422

  Temeritas est florentis aetatis, prudentia sene∣ctutis. Cicero.
• * 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.424

  Temeritas est inscitiae filia.
• * 1.425

  Insipientis est dicere, non pu∣târam. Cicero.
• * 1.426

  Intellectus co∣gitandus prin∣cipium omnis boni.
• * 1.427

  Kashash sig. non simpliciter inquirere, sed studiosè ac diligenter inquirere: sig. se∣riam & accuratam disquisitionem.
• * 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tumidi, inflati vanâ de se opinione quae diictur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inflor, ••umeo, superbio. Grotius.
• * 1.429

  Qui sibi-ipsis magni pretii videntur homi∣nes. Heming. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fu••iosè delirans. Aretius.
• * 1.430

  There is an elegant Paranomasy in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Scripture is no enemy to Rhetorick. See my Schooles-Guard. p. 150, 151.
• * 1.431

  V. Lactant. Institut. Divin. l. 3. c. 19.
• * 1.432

  Against those see Sibel. in Psal. 16.5. Tom. 1. p. 341, 342. &c.

  Harsnet on Repentance. p. 370. &c.

  Downams Warfar. l, 2. c. 5.
• * 1.433

  Mortuus per culpam prodigalitatis & luxuriae, revixit per gratiam poenitentiae.

  Dignus est Deorum conviva, qui rebus creatis moderatè utitur; qui verò licitas voluptates contemnit, non jam conviva Dei est, sed consors. Epictet. art. 20.
• * 1.434

  Vbi voluptas regnat, ibi virtus exu••lat. V. Papillon on the Passions. Chapt. 4. and chapt. 17.
• * 1.435

  See more Bur∣roughs's Moses Choyce. cap. 11. p. 115. &c.
• * 1.436

  Indurandus est animus, & blandimen∣tis voluptatum procul abstrahendus. Vina Hannibalem solverunt; armis vicit, vitiis victus est. Seneca, Epist. 3. p. 104.110.
• * 1.437

  See Rules for moderating our plea∣sures. D. Hall's Treatise of Christian Moderat. cap. 2. to 11.
• * 1.438

  Affectanti caelestia, terrena non sapiunt, aeternis inhitanti, fastidio sunt transitoria. Bern.

  Omnis creatura vilescat, ut creator dul∣cescat.

  Sperne siliquas terrae, & dabit tibi Deus Manna coeli.

  Mutantur gaudia, non tolluntur.

  Voluptates mentis cateris praestant.

  1. Ob facultatem in quae existunt,

  2. Propter nobilitatem rerum è quibus hauriuntur.

  3. Quia firmiores sunt, nec fastidium pariunt. Alsteed.
• * 1.439

  Voluptatem vi∣cisse voluptas est maxima. Cyprian. Bis vincit, qui se vicit. Prov. 16.32.
• * 1.440

  See Mr. Cot∣ton's Com∣ment on that Text.

  Momentaneum est quod dele∣ctat, aeternum quod cruciat. Effoeminat ani∣mos amoenitas. Seneca.
• * 1.441

  Si aliqua amisistis vitae gaudia, negotia∣tio est aliquid amittere ut majora lucreris. Tertul.

  Delicatus es frater si & hîc vis gaudere cum seculo, & posteà regnare cum Christo. Hieron.

  Nostrae coenae, nostrae nuptiae nondum sunt. Tertul.
• * 1.442

  Dum blandiun∣tur, necant. Vbi voluptas incipit vivere, ibi sanitas & vita desinit.
• * 1.443

  Quo quis remotior à vanis, hoc vicinior veris gaudiis,

  Quàm suave est istis suavitatibus ca∣rere. Aug.
• * 1.444

  Cicero. de Ami∣cit & de senect.
• * 1.445

  Vespasian was tired with a triumph, and if our recreations are toylsom, what are our Toyles? I four ease be painfull, what is our pain? On this side the en∣joyment of God there is no rest; all the rest is vanity. Venning.
• * 1.446

  See Moses Choyce. cap. 11. and 26.27. and Mr. Clerks Mirrour. cap. 25. Edit. 3. and cap. 113.
• * 1.447

  Vbi major sollicitudo, abundantioris amo∣ris est indicium.

  Non dubium est quin illud magis amemus, quod anteponimus: Salvian,
• * 1.448

  Sit aliorum perditio, tua cautio.
• * 1.449

  Epiphan. Hae∣res. 26.
• * 1.450

  Speciem & ina∣ne pietatis si∣mulachrum. Beza.

  Hypocritae sunt, qui latentem impietatem spe∣cie virtutis te∣gunt. à Lapid. Forma est per quod res est il∣lud quod est.
• * 1.451

  Against Hypocrisy, See Dyke on the Heart, and M. Corshels Treatise against it, and M. Ant. Burges Spi. Refining. 2 P. Ser. 38, 39, 40, 41, 42 M. Youngs Cure of Mispri∣sion. Sect. 70. p. 130. Bolton of Psal. 1. p. 24. &c. Fenner on Isay 58.4. p. 407. Fol. p. 2.
• * 1.452

  Quidam volunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poni pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nam veritas tei cujusque ex vi & operatione deprehenditur. Gerhard. in locum.
• * 1.453

  Quid prodest si Deum gestamus in frente, & vitia in animo recondamus? Aug.
• * 1.454

  Vomicae sunt & dehonestamenta religio∣nis, qui sub forma ejus vim abnegant, quo∣rum culpâ fit ut religio malè audiat, D. Sibbs Concio ad Clerum. In 2 Tim. 1.14.
• * 1.455

  Ab hypocritis multò majus est periculum Ecclesiae quàm à manifestis hostibus; nam Tyranni sunt extra Ecclesiam & omnes eos metuunt & fugiunt ab illis sicut à lapis ••ves: sed hypocriti sunt in external societate Ecclesiae, & veniunt ••ecti induviis ovium. Alesius in locum.
• * 1.456

  Religion it self should not be cared for, but onely the Appearance; because the credit of it is an help, but the use a cumber. Machiavell.
• * 1.457

  A form of Godlinesse, and the power of sin may dwell together, but the power of godliness, and a form of sin, cannot dwell together, much le••s the power of Godliness, and the power of sin. Venning.
• * 1.458

  Habent cogni∣tionem purè speculativam, non affectivam. Aquinas.
• * 1.459

  A Reverend Divine observes four sad presages of some judgement, yet coming on England. The first is the great indiffe∣rency about the truths of Christ.

  2. The great want of the power of godliness.

  3. The great contempt of the Ministers of the Gospel.

  4. The great inconsideration of the Death of so many choyce Prophets and Servants of God. Mr. Obad. Sedgwick at Mr. Strongs Funerall.
• * 1.460

  See Schooles-Guard. Rule 12.
• * 1.461

  See an excellent description of these Monsters, not men; in a book intitled the Irreligion of the Northern Quakers. p. 28. &c.
• * 1.462

  V. The Rela∣tion of Nayle••s Triall before the House.
• * 1.463

  Monstrum nullâ virtute redemp∣tum. Juven. Q••id eo infeli∣cius cui jam esse malum necesse est? Seneca.
• * 1.464

  How farre a Reprobate may go. See my Beauty of Holiness. cap. 2. Edit. 2. p. 26. and Hildersham, Iohn 4. Lect. 37. and Ward on Matth. 5.34. and Doctor Bolton. See on Isay 58.2. p. 263.265. &c. Altin∣gius; Problema 51. Tom. 2. p. 192. Suffragi∣um Britan, in Synod. Dordrech ad Art. 5. p. 246.
• * 1.465

  See Mr. Strong on that Text. in his 31. Ser. p. 735.
• * 1.466

  See Mr. Gour∣nalls accurat•• Treatise on Ephes. 6.10. p. 7.
• * 1.467

  See Mr. Iohn Downam's plea for the poor. and Mr. Bernard of Bat. his way to good works.
• * 1.468

  Maxima pars sanitatis est, Velle sanari. Clemangiis.
• * 1.469

  Affec••us virum indicat.
• * 1.470

  A parte praedo∣minante fit de∣nominatio.
• * 1.471

  Though it be but smoak, and not a flame, though it be but a wick in the Socket, likelier to dye and go out, then continue, which we use to throw away: yet he will not quench it (i. e.) he high∣ly prizeth it. 'Tis a Me••osis. Love.
• * 1.472

  See that Text clearly vin••i∣cated ••nd ex∣pounded in Mr. Ley's An∣not. on the Place.

  See Mr. Trap on that Text.

  See Mr. Bridge his Ser. on that Text, and Hil∣dersham on Iohn 4 16. Lect•••• 1.
• * 1.473

  Quicquid sumus, imperfecti sumus, ad in∣telligendum difficiles, & tradi, ad obli∣viscendum faciles & proni, Abbot contra Thomson. cap. 20. ubi plura.
• * 1.474

  See more in Mr. Gatakers Serm. on Watching Sect▪ 77, 78.81 Ames Anti-Synodus, cap. 6, p▪ 371.
• * 1.475

  Optimi sumus, dum infirmi sumus.
• * 1.476

  When Christians cannot do duties with life, yet they should do them with obedience; when not with comfort, yet with fear and trembling; when not as they were wont, yet as they are able; that what is wanting in strength, may be made up in their Humility. Mr. Clerks

  •• Nosegay.
• * 1.477

  Voluntas est mensura actio∣unum. Omnis actio tantum habet virtutis aut vitii, quan∣tum voluntatis. Aug.
• * 1.478

  Note.
• * 1.479

  Tamim, signi∣fies a plain, honest, religi∣ous, simple dis∣position with∣out guile or wickednesse. See Doctor Boltons Ser. on Isay 58.2. p. 299. Folio,
• * 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) omne quod ipsum ju∣bebo. Beza.
• * 1.481

  Herbert. Poem. in fine.
• * 1.482

  V. Mr. Blake on the Sacra∣ments. cap. 8. Sect 2.
• * 1.483

  Non simplici errore sed pe••ve••sitate ani∣m•• ••esistunt Ve••••••ati, proinde sunt ave••san∣di. Beza.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aversare, & adversare; plus est quàm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de vita, venit à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, coh beo, fugio, rejicio, abscindo, non consentiendo, non approbando, ab illu ••e subducendo, & jugum cum illis non tra∣hende.
• * 1.484

  Tales ple••úm∣que sumus, qua∣les ii quibus••um vivimus.
• * 1.485

  Aspice quid fa∣ciunt commer∣cia! Juven. Sat. 2.
• * 1.486

  See Clerks Mirrour. cap. 48.
• * 1.487

  Rem, rem, quo∣cúnque modo rem. Hor.
• * 1.488

  Per sanctos intelligit Apostolus baptiza∣tos & Christianam religionem profitentes, tales enim charitas praesumit esse reverà Sanctos. Davenant.
• * 1.489

  The Church of Christ is called a fold in which are Goats as well as sheep; a Noble-mans house, in which are vessells of Dishonour, as well as of Honour.
• * 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. penetrantes do∣mos.
• * 1.491

  Irrepunt humiliter, blandè capiunt, mol∣liter ligant, latenter occidunt. Leo,

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 penetro, & quasi per fallaci∣am irrepo; est verbum emphaticum quo Apo∣stolus peritè expressit non solùm impudentiam & importunitatem singularem istorum, sed etiam fallaciam, insidias, & blanditias quibus isti erant pleni, & artificia varia quibus utebantur ad persuadendos errores suos, praesertim verò mulierculis tanquam sexui & vasculi infirmiori, magisque obno∣xin deceptioni quàm viro. Chrysost.
• * 1.492

  Veritas non quaerit angulos, abscondi eru∣bescit. Tertul.

  Veritas quoad fieri potest palam est prae∣dicanda, & audiente toto mund••. Rolloc.
• * 1.493

  1. They set upon poor
• * 1.494

  Incautus & mollis est hic sexus, in cau∣tus quia omnia quae vid•••• & audit cum sa∣pientia non considerat; mollis quia facile flectitur de bo••o adanalum. Chrysost.

  With fair speeches they draw the hearts of sickle minded women unto them, and lead them whither they will, as men do those that are taken in warre. Dutch Annot.
• * 1.495

  Per heras heros fal••unt.
• * 1.496

  When people be without understand∣ing of God and his wayes, then even weak women come and set them on fire. Isay 27.11.
• * 1.497

  Jos••ph. Antiq. l. 2. Omnes Haereses ex Gynaeceis.
• * 1.498

  In epist. ad C••esiphon.
• * 1.499

  V. Epiphan. Haeres. 48, 49.
• * 1.500

  V. Euseb. lib. 7. cap. 24.
• * 1.501

  See Mr. Wells his History of New-England.

  Mulier est v••seus toxicatum quo diabolus aucupatur. Aug.
• * 1.502

  See more in Mr. Bri••sly's Looking∣glass for good women. p. 42. and Mr. Clerks Mirror. cap. 135. Edit. 3.
• * 1.503

  Non dicit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mulieres; sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m••lie••culas, ut de ••••s se loqui significet quae in genere mulierum leviores sun•• & inconstantiores. Estius. [They are little, not in stature, but in know∣lege.]

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cumulat••e peccatis (i. e.) magno peccatorum ••ce••vo gravatas ac de∣pressas.Estius.
• * 1.504

  A mala conscientia ad fidei naufragium p••o••livis est gradus, peccata enim parant v••am s••ductioni. ••quinas.
• * 1.505

  O verae Phry∣giae, nec enim Phryges! Vi••g. Aeneid. 9.
• * 1.506

  Non ducuntur, sed aguntur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i. e.) instar brutorum agun∣tur. Are••.
• * 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vi & ar∣mis cattivum duco, & in ser∣vitutem abduco.
• * 1.508

  Tanquam servis bello captis, & mancipiis uten∣tes. Soto.
• * 1.509

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inescantes ani∣mas instabiles, non bene in fide & castitate f••r∣matas & soli∣datas. Cyprian.
• * 1.510

  See Mr. Brin∣sly's Vertigo, an excellent Treatise on that Text.
• * 1.511

  Magno conatis magnas nugas.
• * 1.512

  If conscience begin to stirre, they take the Op••um of some errour, and so quiet all again.
• * 1.513

  Confused knowledge is no knowledge, disti••ctest knowledge of God not being aff••ctive, is reputed ignorance.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non est qualiscunque, sed ex∣perimentalis cognitio, viz. activa illa quae rebus ostenditu••; ut videre est, Ephes. 1.17. & 4 13. Colos. 1.9 Philip. 1.9.
• * 1.514

  Iubent heri, non disputant. Aristo•• Amat Deus Curristas, non Quaeristas Luther.

  Disputandi pruritus fit Ecclesiarum sca∣bies.

  Spiritus Sanctus non est Sceptie••s, nec dubia aut opiniones in cordibus nostris scrip∣sit, sed assertiones ipsâ vitâ acomni experi∣entia certiores ac firmiores. Luther.

  Fides est certior scientiis tum certitudine cognitionis tum certitudine adhaesionis. Ba∣ronius Exercit. 3. art 8. Sect. 4.
• * 1.515

  Senesc•• non segnesco semper aliquid ad∣discens. Dixit Solon.

  Nec discere vituperatur sed absque fructu discere, discere & non perdiscere, discere & non intelligere. Espencaeus.
• * 1.516

  Vera pietas non discit perpetuò, operatur autem perpetuò quae di∣dicit compendio.
• * 1.517

  Turpis & ridi∣cula res est Ele∣mentarius se∣nex. Seneca.
• * 1.518

  Sirenes usque ad exitium dulces.
• * 1.519

  Amara sunt vi∣tiosis ac malè viventibus praecepta justi∣tiae. Lactant. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repugno, adver∣sor.
• * 1.520

  See Mr. Perkins Reformed Cathol. Point. Vol. 1.1. p. 580. and D. Slatyr. on 2 Thes. 2.15.
• * 1.521

  Historicas Traditiones cum fidei articu∣lis in Scriptura revelat••s minimè pugnan∣tes non rejicimus, est v••ro haec ••raditio Hi∣storica non dogmatica. Gerherd; cui suffra∣gatur Doctis. Wallae••s Loci com. p. 150.
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mente, perditi, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corrumpo, destru••, stupi••.
• * 1.523

  Mentis perfectio est Veritatis cognitio, unde corruptus mente dicit••r qui deficit à cognitione fidei. Aquinas.
• * 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt qui usu & consuetu∣dine vitiorum quasi habitum contraxerunt, ut aliter agere non possint. Weinrich.

  See D. Goodwins Aggravation of sins against Knowledge.
• * 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rejectanei (i.) falsae & adul∣terinae doctrinae Doctores, q••ius oporteat ab omnibus rejici. Beza.
• * 1.526

  V. D. Hamond, Reasonableness of Re∣ligion, p. 86.
• * 1.527

  No practical sinne is so sinful as some errors in judgement, no men so accur∣sed with indelible infamy, and dedolent impenitency, as the Authors of heresi••. So that 'tis clear, that a sin against the Rule of faith, may (caeteris paribus) be far more sinful and damnable then the sinne which is against the rule of life.
• * 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at∣tendite, cum at∣tentione, cavete▪
• * 1.529

  An erroneous Hereticall head, and an upright pious heart are in compati∣ble; a good conscience and true faith like Hippocrates twins, live and die to∣gether. M. Cranford, Ser. ag. Haeres. p. 15.
• * 1.530

  A mans Opinion makes him sinfull, as well as his Practice; and a man may be damned for a corrupt opinion, as well as for a corrupt Conversation. Sedge∣wicke.
• * 1.531

  Vide Godwins Jewish Antiqu. l. 1. c. 12.13. & Helvici Chro∣nol. ab Anno 60. &c. fol. p. 87.89.

  Optimum sola∣ti•• genus est si oculos referant fideles ad vetu∣sta Ecclesiae cer∣tamina.
• * 1.532

  See Mr. Caryll on that Text.
• * 1.533

  Tanto plus gl••∣riae referemus, qu••niam tò plu∣res sup••rabimus.
• * 1.534

  Nisi Haereticis exercitaremur atque co∣geremur, ad inspiciendos & exercend••s the∣sauros nostros, ignavi sterteremus, & mar∣cesseremus anim••, Luther.
• * 1.535

  See Dr. Wilkin∣s••n ••ast. Ser. preacht 1644. Oct. 25.
• * 1.536

  O••do seculi ta••quam pulcherrimum car∣men constat ex quibusdam quasi Antithetis, antithe••a ve••o sunt ornamenta elocutionis. Aug. de Civit. Dei, l. 11. c. 18.

  As 'tis in the greater world all good and useful things have their contrary e∣vils, there are Herbs and Weeds; Tares and Wheat, useful and hurtful creaturs: so 'tis in the Church, there are false Prophets and true, &c.
• * 1.537

  N••c ferè accidere solet ut antè circa fi∣dem naufraget aliquis, quam naufragere caeperit circa mores. Bellarm.
• * 1.538

  See Mr. Strongs 31. Serm. on Iude 4. p. 195. &c.
• * 1.539

  Those which are for all kinde of Te∣nents are commonly for all kinde of Practises; a latitude of judgement, hath a latitude of conversation D. Horton.
• * 1.540

  See more in Mr. Gournall on Ephes. 6.12. p. 268. &c. Haec vitia Hae∣reticos comi∣tari solent, mo∣rum dissimula∣tio, ficta retra∣ctatio, pertina∣cia, disciplinae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Danaeus.

  V, Sleidan, Bullinger, Spanhein. Di∣atrib. de Ana∣bap. and Hook∣ers Pref. to his Eccles. Policy.
• * 1.541

  See Mr. Cranfords Ser. against Heresies. p. 2. &c. and Mr. Sherlock against the Quakers. cap. 7. in fine libri.
• * 1.542

  See Mr. Iohn Clerks Sermon preach't 1646. Adams Ser. on Gal. 5.9. p. 69••. folio.

  See Mr. Obad. Sedgwich Ser. on that Text. See Mr. Vines Serm. on that Text.
• * 1.543

  Palam coit cum matre & sorori∣bus, canis mas∣culi infinita cu∣bilia. Franz••us.
• * 1.544

  See more in my Sal. Terrae cap. 9.
• * 1.545

  A pa••••iculari ad Vniversale non valet argu∣mentum.
• * 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣cuntur illa quae exi••••estinis bo∣um, ovium, a••t pejorum canibus projiciuntur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod canibus objiciantur, à Lapide.
• * 1.547

  Si leo••ina pellis non s••fficit, vul∣pina est assu∣enda.
• * 1.548

  Autor Haeresium Diabolus ita lubritus & mille modis Proteus est, ut non possit certo const••ingi aut capi. Vna rima obstructa, de∣cem alias invenit quibus elabitur; et seu ven∣tus conclusus omnia quarit, penetrat omnia ut possit ••l••bi. Contra hu••s pracipuè pugna∣tur, quando cum Haereticis res est. Itaque dis∣putando nihil prosicitur, eisi disputandum est & disputationibus ministri Satanae sunt con∣vintendi propter reliquam Ecclesiam. Lu∣ther.
• * 1.549

  Non solum fa∣ciunt mala, sed & defendunt. Hicron.

  Etsi vox capris∣sat tamen per rimulas vulpem videamu••.
• * 1.550

  Mente sagax, vitâ sanctus, calamoque celebris Arminius. V. vitam Armin.

  Bellarmine was such a perfect Pharisee (that if you believe the Jesuite who writ his life) he could hardly find any sin to confesse, when he was dying.

  Non vult Diabolus deformis & ater esse in suis ministris sed mundus & candidus, & ut talis appareat, ornat omnia verba & opera sua praetextu veritatis & nominis Dei, juxta protri••um illud. In nomine Do∣mini, &c. Luther.
• * 1.551

  ••a mihi falle∣re, da justum sanctùmque vi∣deri. Horat.
• * 1.552

  Nullus Haereticus venit sub titulo erro∣ris & Satanae, nec Diabolus ipse v••nit ut Diabolus, praeser••im candidus ille; imò ater Diabolus ad manifesta scelera impel∣lens operculum facit homini ut peccalum ex∣tenuet. Luther.
• * 1.553

  'Tis common that the same of the Founder of a Sect makes men drink in his opinions, first in one thing, then in another, at last in all; especially if he be a man of parts▪ and famous. Capell.
• * 1.554

  S••••. Mr. Tombs his Ser. on 1 Cor. 3.21. G••la••pies Miscelan. cap. 12, 13.

  D. Boltons Arraignment of errours. 163. &c.
• * 1.555

  V. D. Arrowsmith Tactica S. lib, 2. cap. 2. S. 3.

  See my Pulpit-Guard. Edit. 4. p. 11. Arg. 2.
• * 1.556

  Skilfull Musicians are hardly induced to play, but unskilfull Fidlers will scrape without entreating.

  Ex sartoribus doctores facti; ut delica∣tè & molliter viverent. Calvin. contra Liberi. cap. 4.
• * 1.557

  Iactant se sincerissimos, fidelissimos, cum sunt omnium mendacissimi. Luther.
• * 1.558

  They pretend to walk so spiritually, as if they had no bodies, and yet act so car∣nally as if they had no souls, they talk as if they had cloven Tongues, yet walk as if they had cloven Feet. Mr. Wild in his Assize Serm. on Rom. 1.32.
• * 1.559

  Cum vitium virtus putatur, ibi culpa sine metu cumulatur. Greg.
• * 1.560

  Dum verba molliunt, virus infundunt, Greg.
• * 1.561

  Mr. Firmin hath spoken very well to this Point, in his Treatise against the Quakers. p, 12. to 20.
• * 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à 〈…〉〈…〉ndo. Torquent, contorquent, detorquent, atque re∣torquent.
• * 1.563

  Non aliunde natae sunt Haereses nisi dum Scripturae bonae non bene intelliguntur, etiam temerè & audacter asseritur. August. Tract. 18. in Job.
• * 1.564

  Non est haec libertas credendi sed erran∣di; non conscientiae, sed Phantasiae; non li∣bertas sed Libertinismus.
• * 1.565

  Cum ipsam veritatem criminari & ob∣sc••rare non possunt, homines per quos praedicatur abducunt in odium, de quibus & fingere quicquid in mentem venerit, possant. Aug. epist. 137.
• * 1.566

  See the Letters sent to Nayler, Naylers Examination

  Noctem peccatis, & fraudibus objice nu∣bem. Horat.

  Solaecismus in verbis transit in solaecismos in doctrina, barbarismus sepè abit in Haere∣sin. Doctor Slatyr.

  Peregrinâ & insolenti utuntur lin∣guâ, quâ sic cornicantur, ut nihilo plus perspicuitatis insit, quam in aviam cantu. Calvin adversus Libe••tinos. cap. 7.
• * 1.567

  In fruticosis gaudet auceps, fur in tenebris, Piscator in tur∣bidis.
• * 1.568

  'Tis well observed by Master Clap∣ham, that seducers doe not alwayes de∣ny in down right words great and fun∣damental Truths revealed in Scripture; but often whilest they pretend to owne the Scriptures expressions, they pervert and deny the Truths themselves.

  Belingues sunt, & in multiplices species se transformant, nunc hoc, nunc illud asse∣rentes. Calv. cont. Libert. c. 8. ubi plura.
• * 1.569

  See Master Sherlocke against the Quakers cap. 4.5, 6. &c.

  Nayler talks much of the Spirit, in his Examination.

  Putant se spiritu repletos, cum inani ven∣to distenti sunt & turgidi. Davenant in Colos. 2.18. p. 241. How to know the Spirit of Truth from a false spirit, See an excel∣lent little T••act called the True Guide, by R. H. Printed. 1646.

  Totus eorum Sermo est de Spiritu. Cal∣vin. V. D. Reynolds de Lib. Apochr. Prae∣lect, 214.
• * 1.570

  V. August de Haeres.
• * 1.571

  See more a∣gainst them on v. 16.

  See Mr. Sher∣locke against Quakers, p. 73. to 168. and M. Clapham against the Quakers. Sect. 8. p. 44.

  Initia peccati sunt verecunda. Progrediendum à facilioribus Sib•• Concio ad Cle••um. p. 49.

  V. M••. Edwards Gangreen, Part. 1. Coral. 13. p. 100. and Mr. Young, his C••re of Mesprision.

  Sect 40.44. Incipientibus morbis si quid videtur moven∣d••m, m••ve. Hippocrates,
• * 1.572

  Sceptici Philosophi quasi quaesitores & consideratores qui omnia in suspenso re∣linquentes, nihil definiunt. Aul. Gellius, Noct. ••ttic l. 15. c. 5.

  V. Tactica S. l. 2. c. 2. S, 4.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, insano deltrans amore, vel instar faeminae picâ laborantis quae neglectis san•• eduli••, vel n••xia vel minus sana depe∣rit.

  They make queries and utrums of e∣very thing.

  See more before on v. 7.

  See Mr. Viner on that Text. p. 17.
• * 1.573

  Diobolus in Specie non ovis, non Asini, sed Serpentis tentavit Adam à Lap. See Mr. Gournall on Ephes. 6.11. p. 106. & a wicked cause needs a smooth Oratour, and bad were a pleasing Chapman Idem ibid.

  Great wits, and great gifts are the stock which the Devil desires more es¦pecially to graft on. As Austin said of Liciniùs, a young man of great abilities▪ Cupit abs te ornari, Diabolus. The De∣vil desired to be credited by him.
• * 1.574

  V. ••urroughs his Irenicum, Chap. 2.3.
• * 1.575

  Mr. ••lake on the Covenant, cap 31. in ••••ne. V. The Assem∣blies Answer to the discent∣ing Brethren, p 61. in fine.
• * 1.576

  See more of the sleights of False Teach∣ers in Master Wells his Pre∣face to the rise and ruine of the Antinomi∣ans in New-England.

  E••pedit belluas adeò perniciosas n••tâ aliquâ insigni••i, ut dignosci possint ab uno quoque; nec quisquam non moni∣tus damnum aliquod reciptat. Calvin contra Libertin.
• * 1.577

  Beza epist. 1. ad Dud. p. 10.
• * 1.578

  See more in Clerks Mirror, cap. 63.
• * 1.579

  See many Reasons against Toleration in Mr. Pryns Tract against the Quakers. p. 15.

  Error cui non resistitur, approbatur; & & veritas cum non defenditur, opprimitur.

  V. Mr. Fords ••ssise on Psal. 75 4. p. 6, 7.

  Nullum latrocinium adeò scelestum, nec venenum adeó pernicrosum, quàm haere∣sis. Calvin.

  See the danger of Heresies Mr. Obad. Sedgewick on Rev. 12.15. p 15. to 35.
• * 1.580

  Magist••ates must not be like the Hea∣then God••, Patrons, and Protectours of Villany. He that commits sin is of the Devil, b••t he that connives, commands, comm••nd, it when he's intrusted to pu∣nish it, is not onely of the Devil, but is a Devil, and a great one too.
• * 1.581

  Si Haeretici sint manifestè blasphemi, & in illis blasphemiis pertinaces, p••ssunt affici supplicio capitali. Ames, CC. l. 4 c. 4. q. 6. See in Vines his Se••. on 2 Pet. 22. p 64. &c.
• * 1.582

  D••. Owens Ser. on Dam. 7.15. p. 54.
• * 1.583

  'Tis observed that the Authours of errors have been Church-men, either grosly weak or proudly wilful, who take up new methods of Language and Doctrine.
• * 1.584

  D••c••m annis laboratur, ante∣quam Ecclesiola rectè & piè in∣stituta paratur: & ubi parata est, irrepit ali∣quis fanaticus, & quidem Idiota, qui nihil novit nisi contumeliosè loqui, contra sinceros Verbi Doctores, & in uno momento evertit omnia. Luther.
• * 1.585

  Intellectus est Veritatis sponsa, & est quaedam castitas judicii; & hic major cura adhibenda est, quia ubi non bene cre∣ditur, non bene vivitur: vitium primae concoctionis non corrigitur in secundâ, De∣bile fundamenuum fallit opus: hinc Dia∣bolus Princips tenebrarum tenebras primè ••ffund••t intellectum, ut cum lucem eripu∣erit ducat quò velit. D. Sibs concio. ad Clerum p. 39 Ubi Plura.
• * 1.586

  Mr. Obad. Sedgwick, Ser. on Rev. 12.15.
• * 1.587

  Error intellectu parit errorem in affect••. V. Gel∣aspy's Miscel∣an. c. 12.
• * 1.588

  Digus est mun dus cui scelest nebulones illu∣dant, quandove∣••am sanctita∣tem vel contem∣nit, vel ferre non potest, Cal∣vin.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non dicit mittet Deus il∣lis errorem, sed efficaciem erro∣ris, Mascul.
• * 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, V. M. L. Cri∣tic. S.
• * 1.590

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣ligenter custo∣dite.
• * 1.591

  Spiritus titulo menda••ia sua venum exp••∣nunt.
• * 1.592

  See more Pre••servatives in Mr Brinslyes, spirit. Vertigo, p. 123. and 190. Mr. Sherlocke against the Quakers. 2 P. cap. 8. and Mr. Gournall on Ephes. 6.12. p. 127. &c. and Mr. Clapham, against the Quake••s. Sect. 13.
• * 1.593

  V. Tactica. S. l. 2. c. 2. S. 10. V. Mr. Strong 31. Ser. Colos. 2.5
• * 1.594

  Ordinem non constituimus in illis nugato∣riis pompis quae nihil habent praeter evanidum splendorem. Calvin Lib. Institut. 4. Cap. 10. Sect. 27.28
• * 1.595

  Omne ordina∣tum pulchrum.
• * 1.596

  V. Plura apud Piscat. in Prae∣fat. ad Nume∣ros,
• * 1.597

  He that hath integrity fears no Inqui∣sition, he that hath none requires it. Ru∣lers are not a Terror to good works, but to evill. The Interests of England by Con∣stantine. 2. P. p. 37.
• * 1.598

  Non dubit amus (caete••is paribus) majorem & pleniorem mensuram communica••i publicis Ecclesiae minist••is, quàm singul••s & priva∣tis, qui neque t•••• donis sunt instructi, neque tot oculis vident, neque privatâ & simplici meditatione aequa••e possunt multorum colla∣tionem & disquisitionem. Rivet Isagog. cap. 19.
• * 1.599

  Animalia gre∣galia non sunt n••civa, sed animalia soli∣vaga sunt noci∣va. Aristot.
• * 1.600

  How great is their sin then that fight against Gods Ordinance!
• * 1.601

  V. Paget a∣gainst Ains∣worth. cap. 2.
• * 1.602

  See Mr. Cawdry against Inde∣pendency, cap. 3. p 97.

  See Mr. Paget against Ains∣worth in de∣fence of Pres∣bytery, c. 2. p. 2.

  See Mr. Ed∣wards his Gan∣green. 1. Part. Corol. 14 p 102.
• * 1.603

  That is proved before.

  Heilyn's Geo∣graphy Edit. ult. q. 266, in Brittaine.
• * 1.604

  V. The Attesta∣tion of the Che∣shire Ministers p. 13.
• * 1.605

  Synods have not Potestatem absolutam, sed conditionalem & ministerialem. viz So far as their commands agree with Gods commands, Spanheim.
• * 1.606

  V. Testimony of the London Ministers. p. 24.
• * 1.607

  Note.
• * 1.608

  There is varie∣ty of senses, but no contra∣riety in the Scriptures. See my Schools-Guard. Rule 48.

  They shall proceed no further. viz. in esteem with men to seduce them thereby, although they shall increase in wickedness. Dutch Annot.
• * 1.609

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amentia, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priv. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mens (i e.) sin•• mente, amentes.

  Madness (i. e.) their foolish and false doctrine, or their Hypocrisy, and shew of holiness. Butch Annot.
• * 1.610

  Hypocrisis suâ sponte sese aliquando pro∣dit, non potest per omnia sui esse dissimilis, deprehensa exploditur. Aretius.
• * 1.611

  Ea est erroris natura, omni licèt ex parte ad tempus invalescat, ad finem tamen non permanet, aliq andiu floret, ut ci••o dignosci∣tur. Espencaeus.
• * 1.612

  Valent sed non praevalent, promunt sed non opp••imunt, oppugnant, sed non expugnant, proficiunt sed non ultra. Estius.
• * 1.613

  Progressus aliquos facient sed non diu. Grotius.

  Habet praescriptas metas impietas ad quas ubi impegerit, concidit.
• * 1.614

  Ficta non diu durant.

  Scbismatici non sunt longaevi. Luther
• * 1.615

  See Doctor Burges on that Text. 1641. Nov. 5.
• * 1.616

  'Tis an He∣brew Proverb. Veritatem sta∣biles, mendaci∣um debiles ha∣bere pedes.
• * 1.617

  Veritas premi potest, opprimi non potest.
• * 1.618

  Ludib••ia m••di∣corum sunt cu∣rae Deo.
• * 1.619

  Propè est cum procul abesse videtur.
• * 1.620

  Nullum violentum diuturnum.

  See Mr. Strong's 31. Serm. Ier. 3.7. p. 44. and Ier. 39.7. p. 172.

  See the fall of the proud Antinomi∣ans in New England, in Mr. Wells his Preface to the History of the Antinomi∣ans in New-England.
• * 1.621

  Fumus dum e•••• t••llit••r, 〈…〉〈…〉
• * 1.622

  Actio una non denominat ho∣minem.
• * 1.623

  See a wo••ld of Mad men in Master Adams Serm. on Eccles 9 3. p. 478, &c. And the Ca••ses, Signes, and Cure, of this Madness. See in Abrenethy his Treatise of Christian Physi••k, Printed 1615.
• * 1.624

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insani••••, Beza Deliret ut saepè solent aegroti. Grotius.
• * 1.625

  Sui compos effe∣ctus, fuit enim quasi extra se & mente cap∣tus; delirus & insanus sed vex∣atio dedit ei intellectum. A Lapide.
• * 1.626

  See more in Mr. Pierce▪ the Sinner implea∣ded, &c. P. 2. Chap. 3 p. 285.
• * 1.627

  Primus sanita∣tis gradus est novisse morbum.
• * 1.628

  Vbi major est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ibi major est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.629

  See Dr. Burges Serm. on Psal. 76.10. p. 50. &c.
• * 1.630

  Deus erga simi∣les similiter se gerit.

  V. Ienkins on Iude 14 Obs. 3. p. 204. fol.

  Qa••d convenit tali quà tali, convenit omni tali.
• * 1.631

  See Mr. Clerks Mirrour, ult. Edit, cap. 112.
• * 1.632

  Est argumentum cum a facili, tum a•• exemplo sumptum. q. d. ••n me exemplum ha∣bes tu doctrinam meam & 〈◊〉〈◊〉 ••osti, in his me imitare, sicut hactenus s••cist••. 〈◊〉〈◊〉 ••••∣mingius.
• * 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pe••tus asse••••to. Be••••.
• * 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to follow or to imitate (ab •• part. congreg••tiva, simul, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, via) hence our Translation in the Margin renders it, ••hou hast been a diligent follower of my doctrine. &c.
• * 1.635

  1. Observat.
• * 1.636

  〈1 paragraph〉〈1 paragraph〉
• * 1.637

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exemplar. M••taph. à Pae∣dag••gis.
• * 1.638

  Sancta Christi vita est pe••fe∣ctissima virtu∣tum Idaea,
• * 1.639

  Sit casus majo∣rum, tremor minorum. Aug.
• * 1.640

  See my Schools-Guard. Rule the 17. for ex∣pounding the Law.
• * 1.641

  See my Sal. Terrae. cap. 9.
• † 1.642

  See my Text fully vindic••∣ted in my Sal Terrae. cap. 9.
• * 1.643

  See more Ro∣binsons Obser∣vations. 19.
• * 1.644

  Observat. 2.
• * 1.645

  See Mr Rey∣ne••s Govern∣ment of the ••ongue. p. 304, 305. &c.
• † 1.646

  Idem. ibid. p 317.
• * 1.647

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est vivendi ratio, & vitae modus. q. d. neque verbis tantùm philoso∣phari soleo, sed potiùs rebus & factis magno studio impleo & quasi ad vivum ostendo illa ipsa quae doceo. Soto.
• * 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣positum, finis, consilium. Aretius.
• * 1.649

  Non actibus sed finibus pensantur officio. Cyril.
• * 1.650

  To make an action morally good, three circumstances must concurre.

  • 1. The man must be Rectus.
  • 2. He must do Recta.
  • 3. Rec••è:
• * 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bonam fidem (i. e) sin∣ceritatem in rebus agendis. Grotius.
• * 1.652

  Tam de fide ju∣stificante, quam de fidelitate in efficio intelligi potest. Bald∣win.
• * 1.653

  See an ex∣cellent Ser. of Mr. Brinslyes on that Text.
• * 1.654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lenitas, longa∣nimitas. quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; tardus ad iram.
• * 1.655

  See Doctor Goodwins Ag∣grav. of sin. Bonum apud vi∣rum citò mori∣ur iracundia. Seneca.
• * 1.656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dilec∣tio, charitas, amor.
• * 1.657

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) Christiana erga omnes homines dilectio. Ger∣hard▪

  Mr. Capel on Tentat. p. 4. c. 1. Sect. 3. p. 22.
• * 1.658

  V. Mr. Sheffield on Consci∣ence. c. 14.
• * 1.659

  Amor meus pondus meum, eo feror quo∣cunque feror. Aug.
• * 1.660

  V. Sal. Terrae. cap, ult. v. Amanter & Barlow in 2 Tim. 1.7. Church his Misce∣lan. p. 112.
• * 1.661

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tolerantia ità ut sub cru∣ce non fatiscat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est manere sub pondere affli∣ctionum, & earum mole non obrui. Davenant.
• * 1.662

  V. Sal ••errae c. ult. in V. Pa∣tienter.

  Invalidum om∣ne naturâ que∣rulum, nec quic∣quam magnum nisi quod simul placidum. Seneca.
• * 1.663

  Humanis rebus ignoscere aequum & bo∣num est, & boni viri est acceptâ in∣juriâ patienter ferre non ad ulciscen∣dum se parare. Atistot. Rhet. Lib. 1. Cap. 14.
• * 1.664

  Vi••tus ••id••a est quam non pati∣entia sumat.
• * 1.665

  Totum seculum pe••eat dum Pa∣tientiam cruci∣faciam.
• * 1.666

  Duc me parens celsique domitor poli quocumque placuit; nulla parendi mora est Seneca.
• * 1.667

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 persecutio, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per∣sequor. Hostiles notat persecutiones ut∣pote apertam vim, exilia, & clandistinas obtractationes & calumnias, quibus bo∣norum fama arroditur. Weinrich in Rom. 8.
• * 1.668

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu afflictiones om∣nis generis calamitates & miserias intel∣ligit, quae piis in hac vita obveniunt.
• * 1.669

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣ficat vi & effi∣caciter è peri∣culis eripere. Laurent.
• * 1.670

  See more fully Mr. Reyners Government of the Tongue, p. 303. &c.
• * 1.671

  Non sentirema∣la sua n••n est hominis, & non ferre non est viri. Seneca.
• * 1.672

  Per se quidem Evangelium est res pacifica, sed malorum vitio concitatur di∣visio.
• * 1.673

  Plures efficimur quoties meti∣mur. Tertul.
• * 1.674

  foecundi sunt vel cineres Martyrum.
• * 1.675

  Christianae prudentiae est, ferociae in∣terdum cedere, tumultus praevertere, & rei commodius gerendae occasionem cap∣tare ac redimere. Espencaeus.
• * 1.676

  Ipsu fuga est confessionis species, qui enim non maluerit domi suae manere, bonis suis frui, suae gentis hominum familiaritate uti, quam pauper & ig∣notus in longinquam regionem peregrè proficisci. Pet. Martyr.
• * 1.677

  See Mr. Clerks lives. 1. Part. p. 279. Edit. 2. Vbi plura.
• * 1.678

  A very use∣ful peece.
• * 1.679

  V. Weemse 7. Vol. l. 2. c. 3. p. 13.16.
• * 1.680

  See Mr. Hen∣ry Smiths Ser. on that Text, p. 242. See Mr. Boltons Fast Serm. on Lam. 3.26. Preached 1646. Doct. 2. p. 10.
• * 1.681

  Per sex & sep∣tem plurimas intelligit affli∣ctiones; septe∣narius enim numerus est perfectionis nu∣merus. Lavater in Iob.
• * 1.682

  Vel robur hosti∣um apud Deum.
• * 1.683

  See Mr. Mar∣shalls Ser. on that Text. Oct. 28. ••646. See an excel∣lent Treatise of Mr. Fran••is Tayler on that Text. p. 123. &c. and Mr. Corbets Fast Serm.
• * 1.684

  Idolum nihil est (i. e.) nihil tale quale prae se fert, quia nihil habet numinis vel sanctitatis. Materialiter est lignum, forma∣liter nihil. à Lapide
• * 1.685

  Vt domus in arena sita etsi ventis non sit agitata, ipsa tamen per se ruit; sic fiducia fundata in flagitiis etiam à nemine oppug∣nata ipsa per se dilabitur & evanescit. Pintus in Isa.
• * 1.686

  Notitiam Dei hîc intellige, non simplici∣ter Theoreticam, sed Practicam potius & auxiliatricem. Laurent.
• * 1.687

  Multi coelum quaerunt in terra, & sine ignominia gloriam, sine paupertate divitias, sine morte vitam, & sine certamine coro∣nam sibt promittunt. Scultetus.
• * 1.688

  See more Mr. Burroughs Moses choice. cap. 3. p. 17. &c. Mr. Clerks Mirrour. cap. 96. Edit. 3.
• * 1.689

  Cuique sua p••opria cruae est; uni ab uxo∣re, alteri à pau pertate carce∣re, exilio, &c. à Lap.
• * 1.690

  Sanguine fandata est Ecelesia, sanguine coepit;

  Sanguine suc••revit, sanguine finis erit.
• * 1.691

  V. Mr. Clerks Martyrologies. Chap. 21. to chap. 40.
• * 1.692

  V. A Collection of Letters sent to the Protectour, concerning the barbarous murders in the Vallies of Piedmount.
• * 1.693

  Boni bonis per infirmitatem aut ig∣norantiam aliquando molestian exhibent. Estius.
• * 1.694

  Evangelio cre∣dere nihil aliud est quàm malis bellum indi∣cere.
• * 1.695

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. piè & rectè venerari Deum. Fidenter dico, minùs pie vivis si minùs per∣secutionem pateris. Greg.
• * 1.696

  Modum ostendit per quem solum possumus piè vivere (i. e.) fide Christi piè vivunt in Christo qui Deo serviunt in fide Christi. Estius
• * 1.697

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, persecutio∣nem patientur. V. Leigh Cri∣tica 5. in ver∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.698

  Nunquam bella bonis, nunquam certa mina de∣sunt.
• * 1.699

  As all are not called to the like eminent services, so all are not called to the like e∣minent suffer∣ings.
• * 1.700

  We should suspect our selves when all prospers with us. I should be offended (saith Luther) if the world were not offended with me
• * 1.701

  Cum mundus propens•• amat aliquem, id Ar∣gumentum est quod Deo non sit probatus, quippe mundus eum non amaret, nisi aliquod quod suum est videret in ipso, utpote conformitatem cum seculo praesenti: con∣tra cum mundus odit aliquem, id argumentum est, quod verè bonus est. Rolloc.
• * 1.702

  V. Euseb. Hist. Engl. p. 319. and Clerkes Martyrolog. cap. 6, 7 &c. Deo chari domo privabantur, patrimonio spoliabantur, catenis premebantur, carceri∣bus includebantur, bestiis objiciebantur, ignibus puniebantur. V. Godwin Jewish Antiquit. l. 5. c. 9.
• * 1.703

  See more Mr. Burroughs Moses choice, c. 7. p. 67.

  Nihil in••elicius eo, cui nihil in∣felix contigit. Seneca.
• * 1.704

  See Mr. Ant. Burgess on Ioh. 17.12. Lect. 72. Morbus, signa, Cibus, blasphe∣mia, dogma fu∣ere.

  Causae cur Dominum ••ur∣ba secuta fuit.
• * 1.705

  Minus te amat O Deus, qui ali quod tecum a∣mat, quod non propterte amat. Aug.
• * 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abundet, redundet. Non dicit aequatur consolatio passionibus, sed exuberat, & longè major est. Theophil.
• * 1.707

  See Sibel Tom. 3. concio 6. in Psal. 125.3. and Mr. Robinson, Ephes 6.13. Lect. 3.
• * 1.708

  V. Tactica sacra. l. 2. c. 8. S. 4. p. 188.189.
• * 1.709

  V. Roberts on New-Covenant, l. 4 c. 5. S. 3. p. 1536, &c.
• * 1.710

  V. Perkins, CC l. 1. c. 8 p. 30.
• * 1.711

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (i.) excellentissimè excellens, Hebraeo more verbum geminans Apostolus summam quandam excellentiam indicat. Grotius.
• * 1.712

  Patiuntur par∣va ut p••tiantur magna. Aug.
• * 1.713

  Significat rem summé meditandam & dignam quae in imo reponatur anim••. Hig∣gaion: comes from a root which sig∣nifieth to publish with the mouth, and to meditate with the heart

  Si qui persecutionem patiuntur, beati; qui faciunt quid sunt? Chrysost.
• * 1.714

  Non solùm ami∣corum b••na, sea & mala sunt communia.
• * 1.715

  Ra••o antecedentem seclestum deseruit pede paena claudo. Hor. 1.3. Ode. 3.

  See Mr. ••olton ••nstruct. for Comfort. Afflict. Con. P. 1. ch. 10.11, 12.

  Gataker, Serm. on Psal. 48.7, 8. fol. p 312. Theater of Gods judgements; l. 1. c. 9.10, 11. Mr. William Cooper on Zach. 122.1649. Mr. Clerks Mirror c. 96. & 83. and Downams Guide to Godliness, l 6 c. 8.
• * 1.716

  If he deserve to have a milstone hanged about his neck who offendeth but one of these litle ones; how ma∣ny milstones do they deserve to have hanged about their necks, who offend many of these.
• * 1.717

  Et ego cito vos omnes respon∣deatis mihi co∣ram altissimo & justissimo ju¦dice post cen∣tum annos.
• * 1.718

  See Downams Warfare, p 3. l. 1. c. 1. ••otal.
• * 1.719

  C••usa, non Martyrium, fa∣cit Martyrem
• * 1.720

  Hoc est vald•• gratum De••. à Lap.
• * 1.721

  See more Mr. Byfield on 1 Pet. 1.6.
• * 1.722

  Nil praeter pec∣catum timeo.
• * 1.723

  See Mr. Strong 31. Serm. Hab. 3.17. p. 148.
• * 1.724

  Roboravit se à Mont▪ consor∣tatus est.

  Vulg. confirma••vit se. Syr••ac
• * 1.725

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gratis datum est. Beza.

  It is given by grace.

  Bodin. Daemo∣nom. l. 4. c. 3. è Tertul.
• * 1.726

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt scelerati non simpliciter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mal••, sed qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bonis & piis exhi∣bent; homines molesti, digni qui malè pere∣ant. Aretius.
• * 1.727

  Hendyadis.
• * 1.728

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vim habet interdum exegeticam & interpretativam. Piscator.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imp••stor, incantator, praestigiator, qui p••aestigiis aliorum, p••aestringit oculos & fall••t, à verb•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incanto, ••ascino: vel à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clamor luctuosus, sit enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sive incantio cum clamore quodam lu∣ctuoso. L••ke ••ur Quakers, Howling be∣fore they speak.
• * 1.729

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cauponantes. Caup••∣na••t••r v••••bum qui instar cauponum praedi∣di••ant q••aest••s g••a••iá, vel adulterantes verbum, ut caup••nes s••pè vina aliáque quae vendunt aliis rebus commiscent, viti∣a•• & adulterant pro quaestu. â Lapide.
• * 1.730

  Se•• Mr. Bourn's disput. against Nayler. p. 47, 48, 49.
• * 1.731

  See Mr. Clerks Mirror. cap, 63. Ed••t. ult.
• * 1.732

  V. Irreligion of the Nor∣thern Qua∣kers. p. 18, 19.
• * 1.733

  See Mr. ••l••ks Mirror. cap. 63.
• * 1.734

  S••e Naylers tryall. p. 50.
• * 1.735

  See Mr. Pryn against the Quakers p. 9 So did Witches of old. Rous Greek Antiq. l. 7. c. 1.
• * 1.736

  See Mr. Pryn against the Quakers p. 9 So did Witches of old. Rous Greek Antiq. l. 7. c. 1.
• * 1.737

  Against them, See M. Baxter, M. Firmin. Pe••fect Pharisee, Mr. 〈◊〉〈◊〉's Ver••••go. p. 132.

  Eaton. Clapham. Irreligion of the Northern Quakers.
• * 1.738

  Maledictum si∣lentium quod hîc connivet. Luther.
• * 1.739

  This being controverted in our times▪ makes me wil∣lingly to di∣gresse, for th•• Readers good.
• * 1.740

  See Mr. Clerks Mirrour cap. 8.
• * 1.741

  Est Idololatria execrabilissima.
• * 1.742

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 procedent in pe∣jas, vel profici∣ent in deterius.
• * 1.743

  T••es hîc gradus describuntur malè vi∣vent••um, eorum qui incipiunt, eorum qui perstant, eorum qui planè jam in mala vi∣ta acqu••••scunt. G••otius.
• * 1.744

  In Cathedra pe∣stilentiae. Sept.
• * 1.745

  How the heart comes to be hardned by 7. steps. See Dr. Maxey's Ser. on Exod. 10.20 p. 80.81.
• * 1.746

  Secta sectas pa∣rit, & alia ali∣am damnat. Luther.
• * 1.747

  Ea est erroris vis ut sisti nequeat, sed. abyssus abyssum invocat. Calvin.

  See Mr. Edwards Gangreen, 1, 2, 3. Parts, and Mr. Bayly Disswasion 1. and 2. Part.
• * 1.748

  Magis magisque fient inverecundi.

  1. Qu••sti••nes inferent.

  2. Ipsa eve••tent Christianismi funda∣menta. G••otius.
• * 1.749

  Schisma proles superbiae; malè perse∣verando fit Haeresis & mater Haere∣seos.
• * 1.750

  Peccatum quod paenitentia non dele∣vit, ipso suo pondere mox ad aliud tra∣hit. Gregor.
• * 1.751

  Elegans Polyp∣toton.
• * 1.752

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i••sig∣nis impostor, e••∣•••• nebalo ver sutur. Ar••tius.
• * 1.753

  See my Schools Guard, Rule 56.
• * 1.754

  Per dulces ser∣mones & b••an∣d••••••quen••••as simplic••••m cor∣da seducu••••.
• * 1.755

  Plus ad destru∣endum ••alebit unus nebulo, quàm decem fi∣di doctores ad aedificand••m, quamlibet stre∣nuè laborent. Calvin.
• * 1.756

  See Caryll, ser▪ on Rev. 2.2.3. p. 33. to 50.
• * 1.757

  Qui non vetat peccare cum po∣test jubet. Sen.
• * 1.758

  Babylon. Infeliciter felix, surgens cadet.
• * 1.759

  Sion. Feliciter in∣felix, cadens surget.
• * 1.760

  Mundanâ prosperitate florentes in ma∣litia sua ultrò procedunt.

  See Downams Warfare. 2. P. l. 1. c. 5.
• * 1.761

  See eight Seasons, in which Satan Assaults the Soul. Robinson Lect. 2. in Ephes. •• 13. p. 20.
• * 1.762

  Res adversae Spiritus contrahunt, co∣gitationes componunt, in ••nosmetipsos nos revocant, ac necessitate quadam quas•• flagello, nos ad Virtutem compellunt: Picolomin. Ethic. c. 45.
• * 1.763

  Nos qui corrumpimur prosperis, corri∣gimur adversis; & quos intemperantes pax longa fecit, turbatio facit esse mo∣destos. Salvian.
• * 1.764

  See Mr. Strong on that Text in his 31. Serm. p. 313.

  The Sedentary life is most subject to diseases; standing waters gather filth: hence God keeps his in exercise.

  Quos amat Deus, bos indurat, recog∣noscit, exercet. Seneca.
• * 1.765

  Men are seldome religious in prospe∣rity. Rarae fumant felicibus arae. See Harsnet on Repentance. p. 448. &c.
• * 1.766

  Quatuor numerantur matres quae pravos pariunt filios. Prosperitas quae parit super∣biam, veritas odium, securitas periculum, & familiaritas contemptum.
• * 1.767

  Rich Iacob forgets to pay, what poor Ia∣cob had promi∣sed.
• * 1.768

  Magnae felicita∣tis est à felici∣tate non vinci. Cl••mang.
• * 1.769

  Secundis rebus ea mala oriuntur in mo∣ribus, quae saevientibus pejora sunt hostibus. Hinc Scipio noluit aemulam Romani Impe∣rii Carthaginem dirui. August. de Civit. Dei. l. 1. c. 30.
• * 1.770

  Ludicra ipsa agi jam non possunt prae ege∣state & tempo∣ris miseria ideò non aguntur. Salvian,
• * 1.771

  Nihil infelicius felicitate peccantium, quâ paenalis nutritur impunitas, & mala voluntas velut hostis interior roboratur. August. ep. 5.

  Sibbs's Cordials on 1 Pet. 4.17. p. 227, 228.
• * 1.772

  Dives est donec evigilet. Aug.
• * 1.773

  Dona scabelli, non, dona Thro∣ni.
• * 1.774

  See Mr. ••ol∣tons Discourse of True H••p∣piness. p. 50, 51.
• * 1.775

  Fortuna prospera per se est bona, ex eventu, mala: adversa ve••ò per se est mala, ex e∣ventu, bona. Picolomin. Ethic. c. 54.

  Magni pectoris est inter secunda modera∣tio, Seneca.
• * 1.776

  Prov. 3.9, 10.
• * 1.777

  Sperat infestis, metuit secundis, Alteram sortem benè praepara∣tum pectus. Horat. l. 2. Ode 10.
• * 1.778

  Per antithesin hortatur ut in iis quae ab ipso didicit perseveret. q. d. utcunque gras∣setur impietas & ulterius perrumpat, tu ta∣men perge. Calvin.
• * 1.779

  Facilius duci∣mur quàm tra∣himur.
• * 1.780

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae tibi concre∣dita sunt. Beza, Estius, Syriac, Arabic.
• * 1.781

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mihi concreditur. So the word is used, Rom 3.2. the Oracles of God were committed to the Jewes as a depositum, which they were to keep with all faithfulness for posterity.
• * 1.782

  Permane in i••s quae quasi cum lacte suxisti. à Lapide.
• * 1.783

  V. D. Sibs Con∣cio ad Clerum. in 2 Tim. 1.14.
• * 1.784

  Tanta est b••no••rum raritas ut penè unus esse videatur. Sal∣vian.
• * 1.785

  See Mr. Gur∣nall on Ephes. 6.10 p 7. Mr. Rob. Bol∣ton's Saints Guide. p. 128.
• * 1.786

  Perseverantia ista non ad tempus neque ad longum tempus, sed ad finem usque efficit discipulum Christi. Rolloc.
• * 1.787

  Herberts Po∣ems. p. 80.
• * 1.788

  Non incipienti, non fugienti, sed vincenti da∣bitur.
• * 1.789

  Deus nummum nec fractum, nec falsum recipiet. Bern.
• * 1.790

  Fox Martyrol. pag. 675.
• * 1.791

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prae metu & socordia se subducet.

  See Mr. Strong's 31. Serm. on 2 Chron. 15.2. p. 231.
• * 1.792

  Hi in veteri no∣vam quaerunt semitam.
• * 1.793

  Sceptica ••heologia exit in Atheismum, qui enim de omnibus dabitat, nihil tandem credere incipit. Altingius

  See Irreligion of the Northern Qua∣ke••s. p. 25, 26.
• * 1.794

  See Gelaspy Miscol. l. 2. c. 11. and Strong Ser. 31. on Heb. 12.14. p. 52.
• * 1.795

  See more Ex∣amp••es of Constancy. Mr. Clerks Mirrour. c. 30. p. 104.
• * 1.796

  Quid est Papa? quid mundus•• quid princeps mundi ut prop∣ter cum verita∣tem Evangelii pro qua Christus est mortuus ne∣gem? Valeat qui valet, pereat qui perit, ego sic sentiam Deo propitio semper. Luther in Psal. 16.
• * 1.797

  See the necessity of Resolution. Ro∣binson on Ephes. 6.15. Lect. 16. and Gournall on Ephes. 6.10. p. 4. &c. Si∣m••nds his Serm. on 1 Chron. 28.10, Preacht. 1641.
• * 1.798

  Frustrà nititur qui non inniti∣tur, in te stas & non stas. Aug.
• * 1.799

  V. Robinson on Ephes. 6.13. Lect. 5. and 7.
• * 1.800

  Creditum fuisse doctrinam Timotheo ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 valet; plus enim quiddam est commi••ti instar depositi, quàm simplici∣er tradi. Calvin.
• * 1.801

  Depositum v••cat sacram doct••inam E∣vangelii; quia & res est alterius (i. e.) Christi, & pastoribus fida ejus cust••dia in∣cumbit. G••otius.
• * 1.802

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, super certare, notat ingens, a••••e & continuum certandi & re∣sistendi hostilus studium. á Lapide in loc••m ubi plu••a
• * 1.803

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tenacem & mordicus re∣tinentem. à Lapide.
• * 1.804

  See ten Rea∣sons why we should defend the Truth, in Mr. Ant. ••ur∣gess on Iohn 17.12. Lect. 58.
• * 1.805

  Raffin. Histor. l. 2. c. 3.
• * 1.806

  Nulla fides san∣ctior fide depo∣siti, ideoque in∣sames sunt apud omnes gentes qut dep••situm abnegant. Grotius.
• * 1.807

  Certitudo fidei est maxima cer∣titudo. Scotus.
• * 1.808

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab in••antia (i.) cum adhuc esses 〈◊〉〈◊〉. Piscat.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, puer recens natus. In hoc verbo nonnulla Hype••bole sub esse vide∣tur. Esti••s.
• * 1.809

  Gremium huic maternum pri∣ma suit Schola Sacrarum lite∣rarum. Espens Synagog. Iuda∣ic. c. 3.
• * 1.810

  Naar Na••r (i.). Puer Puer; quae geminatio valdè pusillum atque tenellum Infantem esse doce••; qualis est trimus qui jam incipit cibis uti pro lacte. San∣ctius.
• * 1.811

  ••. Robinsons Observat 16. p. 533.

  ••athshebam Sol monem à teneris annis haec docuisse, blanda Lemuelis appellatio quales matribus erga liberos adhuc te∣nellos usitatae sunt) ostendit. Cart∣wright.
• * 1.812

  Children are mentioned three times in the Decalogue, to shew that God would have his Lambs regarded, Iohn 21.15.
• * 1.813

  Sugant Infan∣fantes (quo∣ad fieri potest) unà cum lacte Pietatem, & Lirguam Canaan, vel à teneris discant. Cartwright.
• * 1.814

  Cogitemus faelicem hujus Doctrinae successum in Solomone, qui rectè à pa∣rentibus institutus, peritissimus evasit, & undiquaque instructissimus. Cart∣wright.
• * 1.815

  Matu••è sit senex, qui diu senex.
• * 1.816

  Quae in pueritia discimus diutius firmi∣usque meminisse solemus. Plato.

  A teneris assuescere multum est. Virg.
• * 1.817

  Angelicus juv••∣nis senibus Sa¦tanizat in an∣nis.
• * 1.818

  Maxima cum in Repub. tum in Eccle∣sia copiosae messis Spes, ex familiae rectâ & debitâ institutione pendet. Cart∣wright.
• * 1.819

  A juventu••e pendet reliqua vita, qua∣les enim sumus juvenes, tales erimus & senes.
• * 1.820

  Argillà quidvis imitaberis udâ. Horat.

  Dum tener est natus, generosos insere mores.
• * 1.821

  Opprime dum nova sunt subi••ò mala se∣mina morbi,

  Pharmaca nascenti sunt adhibenda male. Ovid.
• * 1.822

  Woodward Childs porti∣on, Chapter 3. Sect. 1. Aristot. Polit. l. 7. cap. 17. Picolomin. Ethic. l. 10. cap. 30, 31, &c. Zepper Polit. l. 1. cap. 5.6, &c. And especially, that Excellent Book of Plutarch, stiled The Education of Children, Engl. fol. p. 1, pag. 1, &c.
• * 1.823

  And tenne more in Master Boltons Saints Guide. p. 230. &c. And 5. Mot. in Master Croftons Treatise of Catechising, p. 125, &c.
• * 1.824

  Da florem non faecem.
• * 1.825

  Verba notitiae connotant affe∣ctus & actus.
• * 1.826

  In diebus Electionum tuarum. Ar. Mont.

  Invenes apud Haebreos dicuntur. Ba∣chu••im (i.) electi, strenui, anirmosi; Iu∣ventus enim est quid activum (teste Ari∣stotele) nec potest quiescere.
• * 1.827

  It is a worke of Dignation, and not of Indigence, that God is plea∣sed to use us as Instruments in his service.
• * 1.828

  Posse & nolle nobile est. Sen. When men have strong Temptations to sinne, and yet can deny themselves, that is excellent.
• * 1.829

  Iuventus est purissima pars Eccle∣siae, & primitiae spiritus sunt suaviores & fervidiores. Doctor Sibbs Concio ad Clerum. p. 41.
• * 1.830

  See Mr. Philip G••odwin Domest. Du∣ties, on Eccles. 12.1. p. 493, &c.
• * 1.831

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. Magno studi••, magnòque ani∣nimi conatu; fugimus enim quae periculosissima, & nobis infensa sunt.
• * 1.832

  Temeritas est flu••entis aetatis, pru∣dentia senectutis. Cicero.
• * 1.833

  See more in Master Hen∣ry Smiths Ser∣mon on Ec∣cles. 12.1. Parlow on 2 Timothy 1.5. G••yffith Gods building. p. 143. &c. Vindication of Presbyter. Government by London Ministers.. p. 150, &c.
• * 1.834

  Cras corvina & reproba, Vox est. Cl••mangiis.
• * 1.835

  Vult & non vu••t piger.
• * 1.836

  Iuveni paran∣dum seni uten∣dum.
• * 1.837

  Poenitentia se∣ra ra••o verae.
• * 1.838

  Qui n••n est ho∣diè. &c.
• * 1.839

  Malé tincta in∣genia ut nigrae lanarum nul∣lum alium colo∣rem imbib••nt. D. Sibbs,
• * 1.840

  ••n Winter Gentlewom••n Can hide their nakednesse, but in Sum∣mer they Will not. If a man is to be arrested, he can ••orbear the Alehouse, but let that danger be over, and he Will not. Dediscit animus serò quae didicit diu. Sen••ca.
• * 1.841

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.842

  Sancti••icat, di tat, ••••ana•• quo∣que ••urg••re ma nè. Most true in a spiritual sense.
• * 1.843

  Aestatis tempus est fructificandi tempus, quae aestate sterilis est, hyeme foe∣cunda non erit. Muscul.
• * 1.844

  Iussus exire patriam, exivit; jussus pe∣rigrinari in terra Canaan, pigrinatus est; famis necessitate pressus, patienter tulit pri∣mogenitum suum Ismaelem unà cum matre dumo ejicere, jussus ejecit. Muscul.
• * 1.845

  Quot verba tot stimuli & ten∣tationes.
• * 1.846

  Deus imbecilio∣res medicis, praecipuos praeci∣puis exercet tentationibus. Muscul.
• * 1.847

  V Mr. Ley's Funeral Ser. on that Tex••
• * 1.848

  Mille modis m••∣rimur, uno bene.
• * 1.849

  Id••o latet ul••i∣mus dies, ut ob∣servetur omnis.
• * 1.850

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opportunitas est celeris. Hippoc.
• * 1.851

  Non semper sacras reddunt Oracula sortes Ipsaque non omni tempo••e fana patent. Ovid.
• * 1.852

  There is but one acceptable time, which being neglected is as a bird esca∣ped out of the hand, or a shaft shot out of a bow, which cannot be recalled a∣ga••n. Stocke.
• * 1.853

  Tempestates suas vel bruta percipiunt, naturali instinctu & alteratione quadam in temperatura ad id tempus contingente edo∣ctâ Pemble.
• * 1.854

  See Mr. Gour∣nall on Ephes. 6.11. p. 93, 94. &c.
• * 1.855

  See Mr. Ant. Burges Spi. Refining. 1 Part. Ser. 6.6 p. 403,
• * 1.856

  Demus operam ut dum tanta in Christo offertur gratia, eam manu fidei continuo ap∣prehendamus, secus enim si neglecta & elap∣sa fuerit semel occasio gratiae, tantam abe∣rit ut aliquid nobis sit profutura ista qua nunc offertur gratia, ut etiam auctura sit justam damnationem. Rolloc. in John 3.17.
• * 1.857

  See Mr. Nal∣tons Fast Serm. on that Text.
• * 1.858

  Quamdiu haere∣bis in vi••iorum tuo••um foedâ pluv••e? Sanctius
• * 1.859

  See more in my Beauty of Holiness. cap. 6 per totum.
• * 1.860

  V. Crashaw's Serm. on Psal. 140.3 and Taylor's Types. p. 306, and 327. Church's Treasury. p. 146. Weemse 1. Vol. p. 97.
• * 1.861

  See more Mr. Burroughs evill of sin, and Dr. Bolton in Folio.
• * 1.862

  V. M. Calamies Fast Se••m on Ier 18.7, 8. p. 41, 42.
• * 1.863

  Lac••ymae poeni∣ten••••um sunt Argel•• um vi∣num. Bern.
• * 1.864

  Opportunitas vi••um indicat.
• * 1.865

  Percutiam cum morbo & aegritudine, ut quae modò in vo∣luptatum lecto quiescit, decum∣bat in lecto aegritudinis. à Lapide.
• * 1.866

  Non est ••pe••aepretium (praesertim junio∣ribus) Scholiastico••um plac••••s inniti, quia tal••s Scholast••cus evadit ple••ú•• que phanta∣sticus vt a••anea seipsum eviscerans ad ca∣piendas muscas. D. Prideaux.

  Nihil pejus nimio acumine. In utrámque partem d••sputant omnia, vix quicquam cer∣ti habent. V. D. Arrow-Smith. Tactica S. O••at. 2. p. 11. &c.
• * 1.867

  Hipotius superstitionibus & subtilita∣tibus litant, quàm Textûs simplicitati. V. Altingium Tom. 2. P. 1. Problem▪ 3. p. 17. &c.

  Bowles Pastor. Evangsl. l. 1 c. 19 p. 125.

  D. Prideaux fasci••ul. Edit. 2. in fine. p. 1▪ 2. &c.

  D. ••••bbs Concio ad Clerum. p. 46.47. Tactica sacra. Oratio 2. p. 11. &c.
• † 1.868

  Yet Erasmus confesseth that he learne•• more from one short page of Lu∣thers writings, then from all Thomas Aquinas his great Books.

  Habeantur Patres dum rectam viam in∣dicant pro Luminibus, at nobis sit unicum numen. Rivet Isagoge ad sc••ipt. c. 18. p. 269. ubi plura. Et Bowles Pastor. Evangel. l. 1. c. 19. p. 122. &c.

  V. Tossanus his Synopsis of the Fathers and the School-men.
• * 1.869

  M. Ezek Cul∣verwell's Time well spent. p. 297. & 321.
• * 1.870

  V. Chameir Controvers. Tom. 1. l. 1. c. 1. and B. Vshers Body of Divin.
• * 1.871

  Tria sunt quae V. T. dignita∣tem nobis di∣cunt viz. ejus Materia, effici∣ens & finis. Materia sunt praecepta sacra & Historiae. Efficiens, Deus; finis aedificatio & salus Eccle∣siae. Hornbech.
• * 1.872

  Novum Testamentum in Vetere ve∣latum, & Vetus in Novo revelatum esse, dixit, Augustinus.
• * 1.873

  Quomodo pro∣babitur demon∣strativè, Christum esse Messiam illum nisi per Vetus Tectamentum? comparando & c••nferendo praedictiones im∣pletas, Luke 24.27. Hornbeck.
• * 1.874

  See more in Mr. Hieron Ser. on Luke 7 70. p. 115.
• * 1.875

  Abrogata est Lex Ceremo∣nialis non quoad usum Historicum, sed Typicum ac signifitativum tantùm. Arnoldus. The Ceremoniall Law is still a Teacher of Moral Duties, as 1 Corinthians 5.7.13. and 1 Timothy 2.8. and Iames 1.18.
• * 1.876

  The N. T. excelleth the Old (though the same for substance) in twelve particulars. V. Pa••aeum in Rom. 1.1.

  Est fallacia à dicto secundum quid, ad dictum simpliciter.
• * 1.877

  By disannulling the Old Testament, he doth not mean the Bookes of the Old Testament, but that old manner of publishing, administering and ap∣plying the Covenant. Lyford.
• * 1.878

  1. Loquitur Christus non de tota Lege, sed de Vmbris Legis & Prophetarum, quae tunc incipiebant impleri, & abrogari.

  2. De Vaticiniis implendis in N. ••. quae tunc coeperunt imple••i & determinari. Paraeus.
• * 1.879

  A••gument and. à particulari ad Vniversale, & à par••e ad totum.
• * 1.880

  Evacuatur in Christo non V. T. sed velamen ejus. Aug.
• * 1.881

  Accessione Novi T. Non perfecti∣us, sed clarius factum est. V. T.
• * 1.882

  See this Text more fully o∣pened, in my Sal Terrae. c. 5.
• * 1.883

  Summâ sapien∣tiâ & bonitate non solum ad sufficientiam, sed ad plenitu∣dinem fidei dis∣pensare nobis voluit. Polan.
• * 1.884

  The Manichees 1400. years ago deny∣ed the Old Testament, whom Saint Austin confuted; yet this is some of the New-light of our Times.
• * 1.885

  See Mr. Ed∣wards's Gan∣grene. 3. Part. p. 3.14.
• * 1.886

  Scrutamini (i. e.) cum labore & dili∣gentiâ ••ff••aite, a••canes Seripturarum the∣sauros, u••i qui scrutantur venas auri & argenti terram effodiunt ut aurum inveni∣ant. à Lapide.
• * 1.887

  Rom. 1.1. and 16.26.
• * 1.888

  1 Cor. 10.1.6. Heb. 11.
• * 1.889

  V. T. rectè intelligentibus est prophetia Novi. T. nam V. T est occultatio novi, in N. T. est manifestatio veteris. Aug.
• * 1.890

  V. Stoughton Davids Love to Gods Word. pag. 4, 5.

  Praestat alias. In Authore, in Objecto, in perfectione; & utilitate. Piscator in Epist. Dedic. ad 1. Chronic.

  Lumen rerum est Historia, haec clausa aperit, obscura illuminat.

  Historia est magistra, dux & lux vitae humanae, in qua regnorum, rerum publica∣rum, vitae humanae ortus▪ casus, occasus, vitia, virtutes quasi in speculo cernas, omnemque prudentiam & viam ad felicitatem alieno exemplo, felicitate vel infelicitate discas, Pezelius. Mellifici. Hist. in Epist. Dedic. 〈…〉〈…〉.
• * 1.891

  V. Ravanel in verbo, Scriptura. Num. 4. distinct. 1.

  Scipturae nomine sacra Scriptura per An∣ton omasiam significatur. Matth. 22.29. Joh. 5.39.
• * 1.892

  Sacra dicitur, quia à Deo di∣clata, et divini∣tus inspirata, res sacras ad aeter∣nam salutem necessarias con∣tinet. Bucan.
• * 1.893

  See Mr. Ant. Burges Ser. 91. on that Text.
• * 1.894

  Quo Spiritu Scipturae factae sunt, eo legi de∣siderant, ipso etiam intelli∣gendae sunt. Bernard.
• * 1.895

  See more in my Schooles-Guard. Rule 1.

  Si ab ipsis etiam gentium vanis planéque prophanis sacris arcebantur prophani; certè multo indignius fuerit quenquam Christia∣num ad earum quas solas verè sacras esse scimus, literarum monumenta ac adyta illo∣tis manibus pedib••sque irrumpe••e. Tylen. Syntag. cap. 9.
• * 1.896

  See Mr. Clerkes Mirror. cap. 119. p. 583. Folio.
• * 1.897

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non est simpliciter instruere, sed sapientem reddere. Gerhard.

  Qui ritè scit uti Scripturis; huic nihil ad salutem, nihil ad bene vivendum deest. Calvin.
• * 1.898

  Insigne Sacrae Scripturae encomium, quod non ali••ndè petenda sit sapientia quae ad sa∣lutem s••fficit. Calvin.

  See B. Vshers Body of Divinity. p 6.
• * 1.899

  August. Confes. l 3. c. 4.
• * 1.900

  Vis sapiens verè reddi? lege sacra. Aretius.
• * 1.901

  Mr. Blake in his Treatise of the Co∣venant. Chap. 12.
• * 1.902

  Oh quàm te memorem, fides Virtu∣tum nobilissima! 〈◊〉〈◊〉 Ca••d•• es super quem versitur ••orta coeli situla per quam hau∣••itur aqua vitae. Ann••lus ille Nuptialis quo mens Deo desp••nsatur, &c. D. Arrow∣smith Tactica sac••a l. 2. c. 7. Sect. 13. V•••• plura.
• * 1.903

  Vtilius est quod semper quàm quod ali∣quando utile. Aristot. V. D. Arrowsmith, Tactica sacra. l. 2. c. 7. Sect. 11, &c.
• * 1.904

  Christ is All in all to a believer in 37. Particulars. Robinsons Christ all in all Mr. Sam. Ward Ser. 1. p. 1. Robo∣tham Pretiousness of Christ. Taylers Types, Vennings Mysteries of Christ. Moses Unvailed. Sangars Morning Lect. p. 39. and ••8••. Mr. Burrough••, Saints Treasury. See on Colos. 3.11. p. 31.
• * 1.905

  Vxor coruscat radiis mariti.
• * 1.906

  Vxori lis non intenditur.
• * 1.907

  (i.) By In∣spiration of the holy Ghost who is a Spirit of Truth, and led the Writers of these Writings into all Truth, so that they could not erre. Dutch Annot. in locum.
• * 1.908

  Prophetae & Apostoli fuere quasi ca∣lamus in manu Dei. Gregor.
• * 1.909

  V. Perkins CC. Lib. 2. Cap. 3.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divinita•• in∣spirata, vel Spiritu Sancto Dictante conscripta quod non suo instinctu, judicio, ductu uti profani Historici & Philosophi sua con∣scripser••nt, sed Sacrasancto inspirati locuti sunt & scripserunt Sancti Dei Homines. á Lapide in locum, ubi plura.
• * 1.910

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acti impulsi.
• * 1.911

  V••ilis ad omnem vitae partem, ad omnia Loctrinarum genera. Bulling.
• * 1.912

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ad Do∣ctrinam scil. sanam.
• * 1.913

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad redargutionem. q. ••ex iisdem fontibus confirmatur Veri∣tas, & refutatur Vanitas. Rectum est Index sui & obliqui.

  Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 capio, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strangul••, nam qui refellitur obmu••escit, vel ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lux, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habeo, quod is qui a∣liquem reprehendit, ejus facta patefa∣cit▪ & quasi in lucem fert: est enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 demonstratio falsi. Aristot.
• * 1.914

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad cor∣rectionem. Re∣dargutio & correctio parum differunt, nisi quod posterius ex priore manat, nam recipiscentiae initium est malorum nostrorum ••gnitio, & Divini judicii sensus. Calvin.
• * 1.915

  Ad instructionem in justitia (i.) ad justam & sanctum vitae conversatio∣nem. Estius.
• * 1.916

  Vt Doctrina est credendorum, redar∣gutio confutandorum, correctio vitio••um, ita instructio est Virtu••um. A••••tius.
• * 1.917

  Hic locus est Achilles Protestantium Bellarm. l 4. de verb. Dei. c. 10.12.
• * 1.918

  E••si Apostoli plura scripserint, ea tamen non esse diversa ab iis quae in V.••. conti∣nentur. Nam in V.T. novum latet, in No∣vo Veins patet. Gerherd.

  See this excellently cleared by Mr. Hildersham, on Iohn 4. Lect. 44. Apostolorum Doctrina non fuit nova quoad essentiam, etsi quoad Circumstantias ha∣buerit novitates. Arnoldus contra So∣cin. cap. 2. p. 11.
• * 1.919

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 utilis, quod dicitur non tantum de Vtilitate & convenientia, sed de suf∣ficientia ac perfectione, ut idem sit ac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Baldwin in loc.

  Quid ad sufficientiam deesse potest, ubi adest perfectio? D. Morton.
• * 1.920

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Consule D••ctis. Chamier. Tom. 1. l. 8. c. ••. & Ames. Bell. ene••vat. l. 1. c. 6. mihi p 81.82.
• * 1.921

  Tanta est scripti cujusque authoritas, quanta est Authoris veracitas & pote∣stas. Brochm••nd.
• * 1.922

  See Mr. Baxters Saints Rest, l. 2. cap. 14.
• * 1.923

  Titubabit fides si divinarum Scripturarum vacillet autho∣ritas. Hieron.
• * 1.924

  Mr. Edw. Gangrene. 1. P. p. 15. Londnn Testim. p. 5.
• * 1.925

  See him confuted by Mr. Ienkins in his▪ defence of the Scripture against I. E. and Mr. Lyford, Plain mans sen∣ses exercised. p. 46. &c.

  See the Antiscript. Cavils answered in Polanus Syntag. l. 1. cap. 35.

  Diogenes inter homines quaerebat homi∣n••m, at ego in Theologo Theologum.
• * 3.1

  How the Je∣suits and they agree in six particulars, see Mr. Ed∣wards's Gan∣green. 1 P. Edit. 3. p 40, 41.
• * 3.2

  Verbum Deus, & ve••bum Dei.
• * 3.3

  Scriptura dicitur verbum Propheticum, at fil us Dei est verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 internum; illud est verbum accidentale, hoc essentiale. Maccovius.
• * 3.4

  Haeretici luci∣fugae Scriptura∣tum.
• * 3.5

  V. Rutherford's survey of Spirituall Antichrist, cap. 7. Perkins on Rev. 1.1.9. S••latyr on 1 Thes. 5.19. and 2.2.2. Brin∣sley's Virtigo. p. 179. ••rreligion of the Nor∣thern Quake••s. p. 30.52. Mortons Ap••log. 2. P. c. 55. Arnoldus contra Socin. p. 44. Robinson on Ephes. 6. p. 135.

  Perfect Ph••risee. Posit. 11. to 16. Ly∣ford, Plain mans senses exercised. c. 1. &c. to 46.
• * 3.6

  See Dr. Rey∣nolds his Latin Serm. on that Text.
• * 3.7

  See more perfect Pharisee. Posit. 11. to 16. Mr. Bournes disputation against Nayler. p. 21, 22. Clapham against the Quakers. p. 55.
• * 3.8

  Ratio humana non regulata gratiâ divi∣nâ secundum all••gata & probata ex Scrip∣turis, monstrat viam Haeresibus. D. Slatyr. Concio ad Cle••um p. 36. ••bi plura. and Mr. B••i••sley's Vir••••go p. 181, &c.

  Res fidei mysteria sunt & supra ••atio∣mem, ra••io itaque non supra scripturam▪ sed infra eam, captivanda. Hornbeck. c. 6. Gerhards Lo••••com. T. 1. c. 4. Sect. 146 151. Resbu••y a••ainst I. Goodwins Lightless starre. p. 16 and 153. Robinsons Observ. 9.

  Theologia rationem non tollit sed extollis▪ non ex••ludit sed includit Prideaux.

  Robinsons safe conduct p. 48 49 &c.

  Rationem renuit fides ut ducem & Do∣minum, adhibet ut pedissequam. Tilenas Synt. l. 1. c. 3. ••hes. 30.

  See Mr. Lyford p. 24. &c. Brochmand C C. T. 1. c. 3. Q••▪ p▪ 71. and Mr. Ant. Burgess on Iohn 17.3 p. 152.

  A••••iant & Sociniani pro Christianis non sunt h••bendi. Hornbe••k cont••a ••ocin. p. 73. and Doctor Ier. Tayler scanning the deeps of predestination and original sin by carnal Reason, into what foul Here∣sies is he fa••len.
• * 3.9

  See an excel∣lent little Treatis to this purpose, called the True Guide. By R.H.
• * 3.10

  See Gods Judgments on such as con∣temn Gods word. ••card•• Th••ater of Gods Judge∣me••••s. Chapt. 32. p. 140.
• * 3.11

  Adoro plenitu∣dinem Scriptu∣rarum Tertul.
• * 3.12

  Synechdoche Partis.

  Whatsoever is of God is like to him. V. M. Philip Goodwin's Family-Religion. p. 324, 325 Vbi plura.

  Perfectus est canon fidei & morum, cui nihil addi potest, nec adimi. Brochmond, Aquinas.

  The who••e Scripture is perfect, perfe∣ctione totali and every part of it perfectio ne partiali. Rivet Isagog. ad Script. cap 24.
• * 3.13

  See M. Strong's 32. Serm. p 298. &c.
• * 3.14

  See more per∣fect Pha••isee.

  Posit. 15. and Sh••lock ••••gainst the Quakers. p 7. and Eaton. p. ••.
• * 3.15

  Semen est quo renascimur, lac quo nu∣trimur, cibus quo pascimur, Vinum quo in∣firmi refocillamur, medicina quá sanamur aegro••i. Tactica sa••••a. l. 2. c. 10. Vbi plura.
• * 3.16

  See Ruther∣ford's survey of Spi. ••ntichrist. cap 6.
• * 3.17

  See Mr. ••urges Spi. Refining. 1. P. Ser. 84. p. 303. &c.
• * 3.18

  Scripturae tuae deliciae meae. V. D. H. Os∣worths Serm. on that Text.
• * 3.19

  Oblectationes meae. Heb. V••itu•• Plur. num. significans nullum esse genus afflicti••∣nis aut d••loris cui non inveniatur in verbo Dei remedium. Moller.
• * 3.20

  How the word is Holy in six respects, see before on v. 15.
• * 3.21

  V. Culverweli Light of Na∣ture. cap. 17.
• * 3.22

  Mundum (i. e.) Sanctum & sincerum cui nullae sordes falsorum dog∣matum sunt admistae. Scult.
• * 3.23

  See Mr. Trapps True Treasure cap. 3. Sect. 8. See the Excel∣lencies of Scrip••ure-Truths in 8, Particulars. Mr. Burges on Iohn 17.17. Lect. 93. Sym. Partis. See Mr. Trapps True Treasure. cap. 3. Sect. 5.
• * 3.24

  Nihil in eis▪ ne in uno qui∣dem, maculae aut vitii depre∣henditur. Scul∣tetus.
• * 3.25

  Lex Dei pretiosior auro, dulcior melle quanta haec praestantia! quanta dulcedo! Scultet.
• * 3.26

  Quicquid est quod nos amamus, illud au∣reum appellamus.

  Est praestantior auro puro puto & pur∣atissimo, nihil habente scoriae aut sordis.
• * 3.27

  Aurum est me∣tallum omnium nobilissimum & praestantissi∣mum.
• * 3.28

  He that would see more ex∣cellent pro∣perties of gold, let him peruse Mr. Vennings My∣steries cap. 27 p. ••00. and Ravenel. in V. Aurum.
• * 3.29

  Favus mellis est maximè lau∣dabilis quod per se fl••••t, & ut••rò è favo stillat.
• * 3.30

  Hoc gladio spi∣rituali Christus vicit & jugula∣vit Daemonemse itentantem & oppugnantem.
• * 3.31

  See more D Gouge on Ephes. 6.17. and Mr. Robinson on the same Text. and Mr Sangar his Morning Lect p. 14. &c.
• * 3.32

  Virtus est abun∣dè su•• praemium.
• * 3.33

  V. Beauty of Holiness c. 8. p. 172. Edis, 2.
• * 3.34

  Inter omnia mundi volumina praestan∣tissima sunt scripta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nam praeter id quod Deum habent Autorem, veram continent Sapientiam, infalli∣billia praecepta, optimam vivendi nor∣mam. Aretius.
• * 3.35

  Eadem reverentia debetur Scripturae quàm Deo, quia manavit ab eo solo, nec quicquam humani habet admis••um. Calvin.
• * 3.36

  See seven Sorts of of Irreve∣verent handlers of Gods Word. Master Leigh Body of Divinitie, Lib. 1. Cap. 2. Page 25. Master Trapps True Treasure. Cap. 4.
• * 3.37

  Consule Davenant de Iudice ac norma fidei, cap. 10. p. 40. and Mr. Leighs Body of Divinity l. 1. c. 2. p. 17. Bishop Vshers Body of Divinitie. p. 18. Chameir, Loc. com. l. 1. c. 10. & 12. Ames. Bell. Enervat. l. 1. c. 6.
• * 3.38

  Regula est mensura qua∣dam cui nihil adimi, nihil adjici potest.
• * 3.39

  Nunquid pro vivorum salute consulet mortua Idola, vel damnatos Damones: ad Legem ••••currendum est, ea enim doce∣bit nos quid agendum, quid cavendum sit. •• Lapide.
• * 3.40

  Consule Altingium. T. 2. P. 1. Problem 4. page 26.27. Whitaker, De Scriptur, Controvers. 1. Q 3 Cap. 1.
• * 3.41

  Faelix scel••s vocatur virtus. Sen.
• * 3.42

  See 5. Reasons why an erring Conscience doth not ob∣lige. Ames CC. l. 1. c. 4. S. 10.
• * 3.43

  Love it not onely because it is a good Law, but because it is Gods Law. Master Capel on Tentat. l. 4. Sect. 2. p. 15. ubi plura.

  Quid est S. Scriptura nisi quaedam Ep••stola Omnipotentis Dei ad creaturam suam? Greg.
• * 3.44

  See Master Stoughton Davids Love to the Word. Chapter 13 14. Master Hierons Sermon on Psalm 119.174. Page 215.
• * 3.45

  Prae dimenso meo (i.) magis quàm res sibi ad vitam necessarias. Lavater.
• * 3.46

  Master Trapp in locum, Vbi plura.
• * 3.47

  Non quid legerint, sed quid egerint non quid dixerint, sed quomodo vix∣erint.
• * 3.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fallaci Syllogismo imponentes vobis ipsis. Paraeus.
• * 3.49

  Is optime legit Scripturas qui verbae ver••it in opera. Chrysost.
• * 3.50

  Si quis animo ita comparatus sit ut qualemcunque voluntatem Dei sibi revelatam, licèt carnis affectibus contrariam, obsequenti animo ample∣cti velit; is demùm aptus erit, ut ju∣dicet de meo dogmate, quippe men∣tem habens non impeditam: Sicut o∣culi de col••ribus tum demùm rectè judi∣cant cùm nullo pravo humore suffusi sunt. Soto.
• * 3.51

  Gentium vitiis & idolatriae adhaese∣runt, sicque polluerunt Nomen Dei (i.) ansam dederunt cur gentes blasphema∣rent Deum. •• Lap.

  Minor reatus est Sancta non legere, quàm lecta violare. Salvian.
• * 3.52

  Vt nihil mali de nobis nisi mentiendo lo∣quantur. Hier.
• * 3.53

  Apolog. c. 1. p. 51.
• * 3.54

  Tota Theologia est Practica Baronius, Exercit. 3. art. 28. mihi. p. 277.
• * 3.55

  Ille plus didicit qui plus facit.
• * 3.56

  Exhibitio operis indicium est amoris. Bernard.
• * 3.57

  Est qui Plantonem legere postulet, non vitae ornandae, sed linguae orationisque commendae gratiâ, nec ut modestior fiat, sed ut lepidior. Rul. Gellius, Noct. At∣tic. l. 1. c. 9.

  Tantum scimus quantum operamur.
• * 3.58

  Scripturatum ignoratio peperit hae∣reses, & vitam corruptam invexit. Chrysost.
• * 3.59

  Bishop Vshers Body of Divinitie, Page 25.26. Chamier Loc. Com. l. 2. c. 1. Doctor Featlyes Defence Sr. H. L. 2. P. page 100.
• * 3.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scrutamini (i.) non le∣gite tantùm, sed attento animo expen∣dite. Grotius.
• * 3.61

  Singuli sermones, syllabae, puncta, apices, in Divinis literis plena sunt sensibus. Hi∣erom.
• * 3.62

  Si talis in ipso itinere, qualis in quiete Domi fuisse credendus est. Chrysost.
• * 3.63

  We must esteem reverently of the word though at present we cannot understand it. V. Hilders. Psal. 51. Lect. 1. page 2.3.
• * 3.64

  Vox audita pe∣rit, litera scrip∣ta mane••.
• * 3.65

  Mihi certè auferre sol••t multum tem∣poris contemplatio ips•• sapientiae. Seneca epist. 65.

  Haec meditatio ut salu••a••is est, ita assi∣dua esse de bet, languescit enim & evane∣scit fides si hoc studium remittatur, & sunt illecebrae variae quae nos abducunt si paulu∣lum à contemplatione remittamus.
• * 3.66

  Haec visus caecis, vita mortuis, ortu, for∣mâ, materiâ divinum est, usu salu••ife∣rum, effectis mi•• anuum. D. Sibbs Concio ad Clerum. p. 57.
• * 3.67

  See Mr. Strong•• 31. Ser. p 617.
• * 3.68

  Nostros lectio divina solidavit mores, quoniam saepè bene geritur si caelestis metus humanis motibus opponatur. Hinc virtu∣tum omnium sumitur manifesta cognitio. Hinc sapientia veritatis sapore conditur. Sic ad omnia redditur humilis, quem im∣buit doctrina coelestis. Cassiodorus.
• * 3.69

  Verbum Dei est lux ad Deum dirigens in Agendis, Credendis, Sperandis, Amandis.
• * 3.70

  S. Scriptura est cor & anima Dei. Greg. Here we have the very heart and mind of God revealed to us.
• * 3.71

  See Mr. Calamy 2. Ser. on Psal. 119 92. p. 57. &c.
• * 3.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ille homo Dei.
• * 3.73

  V. Schooles-Guard. Ru••e 33.
• * 3.74

  Semel Legatus semper honora∣tus.
• * 3.75

  V. Sal Terrae cap. 2.
• * 3.76

  V. Sal Terrae. cap. 9.
• * 3.77

  See Mr. Brin∣sley's Serm. on Rev. 2.1. See more. Sal Terrae. cap. 8.
• * 3.78

  Quid ••ff••ri potuit aut pleniùs aut poten∣tiùs pro astruenda S. S. consummatissima perfectione? nam si 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sapi∣entem reddit ad salutem, & ad omne bo∣num opus plene instrait, q••id quaeso ulteriùs requires? Brochmand.
• * 3.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfectus, ••••teger, omnibus numer••s absolutus, cui nihil desit, neque su∣pe••sit, id••m est ac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Baldwin.
• * 3.80

  Perfectus (i. e.) semper idem, aequalis sibique sim••lis, nec in tristibus contractus nec commodis instatus, sed in rebus impa••i∣bus pari modo se habentem▪ quae est summ•• mentis integritas, perfectio & aequabili∣tas. Espencaeus.
• * 3.81

  Quod si S. S. d••ctoribus suf∣ficit, quidni sufficiat audito∣ribus? Scultet.
• * 3.82

  See the T••stimony of Antiquity for the Scriptures perfection, in Gerhard. Loc. com Tom. 1.

  Omnia quae credi sperari ac fieri Deus á nobis volu••t, absque ulla indigentia S. S. continet, Ge••hard.
• * 3.83

  Pefectum est cui nihil addi potest. Aristot.
• * 3.84

  Vid. Concil. Trident. Sess. 4. de∣cret. 1.

  Traditio Scripturarum fundamentum, suam obtinent firmitatem. Baron.
• * 3.85

  Traditiones non scriptae sunt totidem ad strangulandas miseras animas laquei, a∣dulterant cultum Dei, & Deum ipsum qui unicus est Legislator suo jure spoli∣ant. Calvin. Instit. l. 4. c. 10. S. 1.
• * 3.86

  'Tis a book of little Price, but of great worth, for its satisfactory An∣swers of many controversies both Po∣pish and Arminian.
• * 3.87

  Nih••l in ea otiosum sed omnia plena sunt sensis, mysterio, Spiritu. Basil.
• * 3.88

  The Monks glory much of their State of Perfection, wh••n their Idlenesse and Lustfulnesse sheweth their grosse Imperfections to the World.
• * 3.89

  Perfectio hujus v••••ae consistit non in eo ut simus peccato prorsus immunes, sed in continua tendentiâ & cursu ad perfecti••nem.

  Nemo in hac vitâ pe••fectè perfectus est, non est adhuc san••t••, sed quotide sananda. Prosp.
• * 3.90

  Paulus per∣fectum abnuit, p••••fectum fate∣tur.
• * 3.91

  Aliorum com∣paratione, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per∣fect••s vocat. Zanchius.
• * 3.92

  See Mr. Bax∣ter Saints Rest 1. P. c. 7. Sect. 8. mihi p. 117.
• * 3.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfectè instructus & ad omnem partem officii sui probè comparatus ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ per∣fectê insterno.