An Epistle to the READER.  
AMongst all the Tractates in Divinity written by English men in English (which are very many, and many of them very excellent, and highly esteemed even by learned men of other Nations) there are none more useful (in some respects) or more serviceable to the Church of Christ, than such of them which are Commentaries and Expositions upon the holy Scriptures. Witness Ainsworth upon the Pentateuch. Willet upon Genesis, Exodus, Leviticus, Daniel, Romans and jude. Perkins upon the Galatians. Bifield upon the Colossians. Taylor upon Titus, & many others. Insomuch that if we had such like English Commentaries upon every Book in the Bible, I doubt not but it would very much tend to the right understanding of the Scripture, & thereby to the further propagation of Truth & Godliness throughout the whole Nation.  
The Reverend, Learned and Religious Author of this ensuing Treatise hath undertaken to give us a Practical and Polemical Exposition upon the third and fourth Chapters of the latter Epistle of S. Paul to Timothy; of which it may truly be said, That it is both elaborate and judicious. And that he doth not serve the Lord with that which cost him nothing. There is in this excellent Commentary the sum of nigh 30 years' studies, and the Epitome of all those choice things which this worthy Minister of Christ hath ever either heard or read. And therefore I doubt not but it will fully answer expectation, and be gladly entertained by the godly learned Readers.  
Especially if they consider, That the Author of this Book is the same Person who hath by former Books guarded the Pulpit from unordained Preachers, The Font from Antipaedobaptists, The Schools by the defence of human learning; And the Ministry and their maintenance in a Latin Treatise called Sal Terrae. His abilities are already sufficiently known to the world by these, and many other of his works, and therefore there is no need to add any thing more in way of commendation, Vinum vendibile non opus habet hederâ suspensâ.  
My prayer to God is, That this large and yet pithy and learned Exposition may obtain the end for which it was written, That it may do good to future Generations and speak to the world, when the Author is gone out of it to enjoy the Kingdom provided for him from all Eternity▪  
Thy servant in the work of the Ministry, EDM. CALAMY.   

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 Useful, and Seasonable Observations raised,  
By THOMAS HALL., B. D. and Minister of Kings-Norton in Worcester-shire.  
Versatur ob oculos nostros profanus ille Christianismus Aevi extremi, quem praesaga Pauli mens ante tot Secula penicillo Spiritús Sancti depinxit, Scult. in 2 Tim. 3.1.  Psal. 119.72. 
The Law of thy mouth is better to me then thousands of gold and silver.  Rev. 12.12. 
woe to the Inhabitants of the Earth and of the Sea, for the Devil is come down unto you having great wrath, because he knoweth that he hath but a short time.  
Imprimatur EDMUND CALAMY.  
LONDON, Printed by E. Tyler, for john Starkey, at the Mitre at the North door of the middle Exchange in Saint Paul's Churchyard, 1658.   


Academiae Cantabrigiensis Liber.    

TO THE RIGHT WORSHIPFUL Richard Hemming Mayor, Richard Vernon Sheriff, with the Aldermen, the Reverend Ministers, the Common-Council, and the rest of the Inhabitants of the City of WORCESTER; T. H. Dedicateth this Practical and Polemical COMMENTARY, as a Testimony of his unfeigned Love and best Respects to that his Native CITY.  
Dear beloved in the Lord,  
MY hearts desire and Prayer for you is that you may be saved, And since God saveth none ordinarily but by means, I here present you with a Practical Book, which by the blessing of God may be a means to lead you safely through this Wilderness to the heavenly Canaan. Here you will find Directions for all sorts, for Magistrates and Ministers, for Superiors and Inferiors. Here you have Antidotes against those nineteen sins (of these last and worst times) which are so rife both in City and Country; for, where can a man go but he shall find such as are Self-Lovers, Covetous, Boasters, Proud, Blasphemers, False-accusers, Covenant-breakers, Unholy, etc. So that the Treatise is very seasonable, the good Lord make it profitable.  
To this end, First, You that are 
* Magistrates may see their duty in the Treatise itself, on 2 Timothy 3.2. p. 26.27.  Rulers must Rule for God, you must not bear the sword in vain; but you must be a Terror to Drunkards, Swearers, Sabbath-profaners, Whoremasters, Seducers, Blasphemers and all the rabble of Hell. 'Tis an old complaint that England hath golden Laws, but Leaden Executioners▪ Be 
* The excellency of a zealous Magistrate: you may see on 2 Tim. 2.4.  Zealous therefore for God, we never lose by venturing for him. Remember that at the last day you must give an account of your Steward ships, of those Offices, Talents and Opportunities which you have received, and what good ye have done in your year, what Vices have been punished, what Goodness hath been promoted, and what disorders rectified.  
A Zealous Magistrate is the best Commonwealths-man, such a Nehemiah is a means to keep off wrath from the City and Place of his abode. When Men punish, God spareth; but when men spare then God ariseth to execute judgement on the wicked. Mistake me not, I plead not for Cruelty, or rigour, but for justice; as Magistrates must be Clement and Merciful (as occasion requireth) distinguishing of sinners, observing who offend through weakness, and who of wilfulness; So he must be just and sharp against incorrigible and incurable Offenders, lest they infect others. Be Men of public Spirits, cast off all self-seeking and private-spiritednesse; I could wish that every Magistrate had Master jacombs Sermon, on Acts 13.36. it is an excellent piece, and will teach you how to serve God in your Generations.  
2. You that are Under-Officers must (in your spheere) be also active for God, little Birds we see sometimes set the greater on singing: your zeal may quicken others. Do, but do not overdo your duties, lest you bring an Odium upon Religion by your Pharisaical rigour and austerity, but do all in a Spirit of Wisdom, Love and Meekness, else you may sin in overdoing, as well as in Underdoing.  
3. You whom the Lord hath set as Spiritual Watchmen in the City, it concerneth you to promote his work with one shoulder and one consent. Unanimity is the glory of Societies, and maketh them 
* Si eritis inseparabiles, eritis insuperabiles.  invincible. The Primitive Christians were of one heart and one soul, they had a holy conspiracy in the ways of God, 
Erat fidelium cor unum, & anima una, non Physicè, sed Moralitèr, q. d. Ita animis & sensibus erant concords, ac si omnes unum idemque hab●issent cor. à Lapide, in locum, Ubi plura.  Acts 4.32. When the shepherds are divided, the flock must needs be scattered, and Gods work hindered: If there be four Oxen in a Team, and these four draw four several ways, the work must needs go backward; 
See Motives to Unity, Burroughs Irenicum, Chapter 31. etc. Gournall on Ephes. 6.15. c. 13. p. 422.  but when all draw jointly together, how comely, pleasant and easy is the work? The Application is easy. Take heed of that Rock of offence, and Root of division, 
Fenner on Rev. 3.1. p. 10. to 21. folio.  The gathering of Churches out of Churches, which is indeed the destruction of Churches. 'Tis an uncharitable, and an unscriptural Practice, 
V. Mr. Blake on the Covenant, Chap. 31. p. 240.  There is no Precept nor Precedent for it in all the Book of God. 
V. The Answer of the Assembly to the dissenting Brethren. In fine, p. 60.61.  The Dissenting Brethren were not able to produce one example out of God's Word for the gathering of Churches out of Churches, though they were pressed to it by the Reverend Assembly of Divines.  
We read in Scripture of Gathering Churches from amongst Heathens, but never of gathering Churches out of constituted Churches. Were England a land of Heathens, and no Church planted amongst us, it might be proper enough to gather Churches here, but to put a planted, constituted, settled Church into the condition of Heathens, 
See Master Gage his Defence of Parish Churches. See Master Cawdry, Independency a great Schism,  savours strongly of Pride and Censoriousness. Parochial Assemblies (if the Parishes were but regulated and made more uniform and compact) are the best both for Pastor and People; when this gathering of Churches breedeth as many Divisions in Families, almost as there are persons; e▪ g. The husband is a Presbyterian, and goeth to his Church, the Wife an Independent, and goeth to her meetings; the Son an Anabaptist, and goeth to his meetings, the Daughter a Quaker, and she hath her meetings, etc. What Rents this kind of gathering maketh, let the Reader judge: Besides the great inconvenience of having Church-members at such a distance; one at London, another at Dover, a third at West-Chester, a fourth at York. I know some that dwell nigh an hundred miles off him whom they call their Pastor, 
To cull out ten or twenty and make them the Church, excluding two hundred or two thousand (in some places) as dogs and swine, doth exceedingly puff up the one (so that Ministers can scarce tell how to please them, but in a short time they pick quarrels and fall all to pieces) and discourageth the other, and so prejudiceth them against their Ministry that it loseth the operation it should have upon their hearts.  such sheep are like to be well fed and looked to that are at such a distance from the Shepherd. Moreover, it is a kind of Sacrilege to rob godly minister of the firstborn of their Prayers and pains, of the cream of their flocks, and the Crown of their Ministry. If they will gather Churches out of the world (as they call it) let them first plow the world, and sow it, and then let them reap with God's blessing, else he is but a hard man that reaps where he hath not sown. There is superstition on the right hand as well as on the left, and the Devil cares not on which hand we miscarry so he can but get us out of the right way.  
Be not over-righteous in making the Gate of the Church narrower than God hath made it, shut not out those whom God admitteth. Better be too Charitable, then too censorious. Pity the many hundreds of poor, ignorant, profane, uncatechized souls that are in your City, the great (I had almost said the greatest) part of a Ministers work lieth out of the Pulpit.  
I have experimentally found more good by weekdays Catechising, then by many years Preaching, condescend to the Capacities of the weakest, by works of mercy, and by all good means labour to win them to Christ: Be not high nor supercilious, be not harsh and censorious in casting off the greatest part of your flock as dogs and swine; if they be ignorant, you should instruct them; if scandalous, by all wise means you should labour to reclaim them. This rigorous casting off them and their Infants doth but harden them, and make them out of love with Religion; when a tender and compassionate carriage towards them, might have brought them into better order.  
4. You that are Tradesmen be just in all your dealings▪ Plain honesty is the best Policy, though it gain but little, yet it keepeth the credit and the custom, when he that over-reacheth and cousin's me once, shall never cozen me a second time.  
Much of religion is seen in our dealings with men (Psalms 15.2, 3, 4) Let a man profess like an Angel, yet if he be faulty here, all his religion is vain. Piety towards God, and Righteousness towards man are the best Walls and Bulwarks of a City.  
It is true, your walls are razed, but it is not the want of walls; but the 
* See 20. considerations to quicken you in 2 Tim. 3.15.  wickedness of the Citizens that ruins a City. If Piety be within, God himself will be a wall of fire round about you to defend you, 
Civitatis eversio, morum non murorum casus. Aug.  and offend your Enemies, and your glory in the midst of you▪ Zacharie 2.5. Isay, 
Boni cives civitatis maenia. Spartanis multis seculis Civium virtus Vrbis murus fuit. Pezel. Mellif. Histor. P. 1. p. 234. edit ult.  26.1. Good Citizens are the best fortifications. God hath blest you with the Nether-springs and given you a South-land, you have a rich and fruitful Soil, a River that bringeth you Treasure from far, do you as Achsah the Daughter of Caleb did, beg for a better blessing, even the Upper-springs also, for Grace and Glory, which will refresh you to Eternity, joshua 15.19.  
The Riches of your City lieth much in clothing, Oh get your Souls clothed with the robes of Christ his Righteousness for your justification, and the White Robes of Innocency, Integrity and Sanctification; these are the only true riches of a Christian, which can never be taken from him.  
5. You that are young lay your foundations low if ever you would build high; with 
* See 20. considerations to quicken you in 2 Tim. 3.15.  Timothy, give up yourselves to God betimes, fly the lusts of youth, mortify the flesh with its affection and lusts, Redeem the seasons of Grace, know the day of your Visitation and improve it, remember your Creator betimes, the sooner the better, since the seasoning of our youth hath a great influence upon the remaining part of our days God hath blest you with many able & laborious Ministers, who are ready on all occasions, in season and out of season to dispense the Mysteries of salvation to you, (so that you cannot sin at so cheap a rate as formerly) happy are you, if you have hearts to improve the mercy, storing up in these days of Spiritual plenty, Truths against times of Error, Light against times of darkness, and comforts against times of discomfort. If Philip King of Macedon rejoiced that his son Alexander was born in that time when Aristotle lived, that so he might be instructed by him▪ how should we then rejoice who are born in such a time when the Gospel is so fully and freely published to the world, which is able to make us wise unto salvation.  
Lastly, you that are Governors of Families, set up Religion in the Power of it there, let them be Bethels, Houses of God; and not Beth-avens houses of Vanity & iniquity, lest God make them Beth-anys houses of sorrow and affliction. Lay injunctions on your Children and Servants, that they keep the way of the Lord, So did Abraham (Genesis 18.19.) as you would partake with him in blessedness, 
To encourage you to the Duty; See an excellent little Tract of Master Cawdry, called Family-Reformation, and of Mr. Philip goodwin's Treatise on the same subject.  so follow him in Obedience. Let not the greatness of your Families make you neglect the Duty, Abraham had a great Family, above three hundred that could bear Arms, yet he Catechised them, and instructed them in the ways of God, Genesis 13.14. The houses of the Primtive Christians were as so many little Churches, Romans 16.5. 1 Corinthian, 16.19. C●los. 4.15. Philem. 2. Solomon (in all probability) had thousands in his Court, for he had seven hundred Wives which were Princesses and their retinue must needs be great, he had forty thousand stalls of Horses, and these required many servants, besides the daily provision for his house, sheweth the greatness of his household, 1 Kings 4.22, 23. yet it was so well ordered, that the Queen of Sheba was amazed to see it, 1 Kings 10 5, 8, 9 yea his servants were so seasoned with Religion, that about five hundred years after their Children are recorded by the Spirit of God to be the most eminent of their times for Religion, Ezra 2.58. Nehemiah 7 60. How will this shame us that have so few to look to, and yet neglect them!  
I am now come to my last Stage, I have no better Legacy to bequeath to you, Gold I have none, and silver I have but little, but such as I have I give unto you. Now the good Lord bless you and keep you, he purge out of your City every thing that offendeth, that the name of your City from henceforth may be, jehovah-shammah (Ezekiel ult ●lt.) The Lord (in his special love and presence) is there. This is and shall be the Prayer of  
Your Servant in the Lord THO. HALL.▪ Kings-Norton in Worcester-shire, Jan. 1. 1657./ 58.   

To the Reader.  
THou mayst wonder to see me once more in Print, and no wonder, for I wonder, (all things considered) at it myself. I was fully resolved to rest, and never to trouble the world any more in this kind; yet having finished my other works for the Press, and finding experimentally that I had best health when I was most strongly employed, and that my work was to me instead of Physic, I chose rather to spend myself with labour, then consume with rust and sickness. I saw that Master Barlow had finished the two first Chapters of the second Epistle to Timothy, and perusing the two last Chapters of that Epistle I perceived the handling of them would be very useful and seasonable (both in respect of Practicals and Polemicals) for these present times. Hereupon I would have had some abler Pen to have undertaken the work, and that failing, I would have got some assistance, but that would not be, I was constrained if I would have any thing done to do it myself. Upon this I buckled to the work, and in less than two years' space (notwithstanding my double employment) by the strength of God completely finished both Chapters for the Press. I confess it hath cost me much pains, and more than at first I imagined, but if it may be profitable to God's Church, I have my desire.  
It is observed that many Posthumous work have had Supplements excelling their Predecessors; this cannot be expected from me: All that I can promise's thee is this; That there is not a Text, nor a word (of any consequence in the Text) but I have as plainly, faithfully and fully explained it as possibly I could; I have broken every clod that I might find out the gold●n Oar, 
In tenui labor est Vocum & Phrasium enodatio, tenuis gloria, at non tenuis Vtilitas. Scultetus.  though such labour may seem small, yet the profit is great; a good foundation is the strength of the building.  
2. Many common-places are succinctly, yet fully handled. I have couched as much matter in as little room as possibly I could, being Naturally averse to tediousness.  
3. Where any Controversies occur, they are handled Pro and Con, the Truth is confirmed, and falsehood confuted; so that if thou art ignorant, this will help to instruct thee; if erroneous, to reclaim thee; if wavering, to settle thee; if poor, to enrich thee; if rich, to humble thee.  
4. Where I am too short in the close of a Point, I give you references to such Authors as will satisfy those who will be satisfied with Scripture and Reason. The Quotations are entire, I have scarcely so much as touched any of those which I refer to, because I study brevity; besides many of them are S●rmons and such Books as have no Indices.  
I Quote the more Authors, that if any miss of one, yet happily he may have another to consult with, store is no sore. They may serve also as a Directory to young Divines in the choice of their Books, it hath cost me a considerable sum, before I could know them. For the perfecting of the work: I have perused the choicest Authors that could be gained for love or money.  
If any ask what meaneth the Citation of so much Humane Learning?  
I Answer, that I have been larger (in this Particular) with my Pen, than I was in the Pulpit, and have added many things here, which I omitted there.  
2. Being versed in Humane Learning (by reason of my employment amongst my Nursery) I have made some use of it, if any dislike it he may pass it over, it may please some, sparingly, and as I use it, it can justly displease none.  
I remember it is the wish ●f a Learned man, That every one of S. Paul's Epistles, Yea, every Book of Holy Writ might have a Davenant to draw forth its Lineaments, nor do I know any work that would be of more general and singular use then a Practical Commentary upon the whole Bible. Many have done worthily on a great part already▪  
As, Willet and Babington on the [P●ntateuch,] Attersol on [Numbers,] M. Richard Rogers on [judges,] Topsel and Fuller on [Ruth,] caryl on [job,] Dickson and Wilcox on [Psalms] Wilcox, Dod and Taylor on [Proverbs,] Cotton, Robotham and D. Gild on [Canticles,] Vdal on [Lamentations] Greenhil on [Ezekiel,] Willet on [Daniel,] Hutchinson and Trap on [All the 12 lesser Prophets] Burroughs on [Hosea,] Topsel on [joel,] Marburie on [Obadiah,] Abbot and King on [jonah] Pemble on [Zacchariah,] Stock and Doctor Slatyr on [Malachi,] Ward and Trap] on [Matthew,] Hutchinson on [john] Perkins on [Galatians,] Bain on [Ephesians,] Doctor Airy, on [Philippians,] Davenant, Bysield and Elton on [Colossians,] Doctor Slatyr on 1▪ and 2. to [Thessalonians,] Barlow on [the 2 Epistle to Timothy,] Dr. Tailor on [Titus,] Attersol and Dyke on [Philemon,] Dr. Gouge and David Dickson on [Hebrews,] Manton on [James,] Byfield and Rogers of Dedham on [1 Epistle of Peter] adam's and Sympson on [2 Epistle of Peter,] Cotton and Hardie on [1 Epistle of John,] Perkins, Willet, Jenkin and Manton on [jude] Dent and Bernard on [Revelations.]  
It were a work well becoming some learned Godly Divines to set upon the remaining Books which yet want a Practical commentary on them.  
To conclude, thou hast here mine All, even the Cream and Quintessence of many years' studies; which I the rather send abroad to the Eye, partly to recompense my natural swiftness in delivery.  
2. As judging this way more beneficial in 
* Though the lively voice more pierce the heart, and be apt to move affection, yet men seldom take the pains or time to lay down things in speech, as they do for public writings. Robinson's Essays, Observat. 23. Vbi plura. And Master Philip Goodwin in his Epistle Dedicatory to his Family-Religion.  some respects then speaking.  
●. What is written will last longer; what is spoken is Transient and passeth away, but what is written is permanent. Litera Scripta manet.  
2. It is a more general good, and spreadeth itself further by far for Persons, Time and Place, than the voice can reach, our Books may come to be seen where our Voice shall never be heard, Speech is only for presence, but what we write may be useful in our absence, yea, when we are 
* Non omnis moriar, multaque pars mei Vitabit Libitinam. Horat. Ode 30. Lib. 3.  dead, yet by our writings we may still speak for the good of others.  
If thou reap any benefit give God the Praise, and let him have thy Prayers, who desireth to live no longer than he ma● be some way serviceable to the Church of God in his Generation.  
THO. HALL..   

To the Reader.  
IT is not long since the Learned Author of the Elaborate Commentary on the two last Chapters of the second Epistle of Paul to Timothy, presented the World with a Latin Book, called Sal Terrae, The Salt of the Earth, which to this larger Volume so quickly following, methinks representeth the setting of Salt on the Table, as the first Service before a Feast.  
Of the former he desired me to be his Taster, and to attest how savourly it relished with me when I read it, which I have done in the same Language. Now he and his Stationer having requested my Perusal and Testimony of the latter, I was the willinger; first to read it, because the Author hath bestowed much pains, and given his Reader the sum and substance of nigh thirty years' Studies, 
Emanuel Sa was nigh forty years in composing his Aphorisms. In hoc opus per Annos ferè quadraginta diligentissimè incubui. Em. Sa Praefat. in Aphorism. p. 2.  which bespoke an expectation in me of so much satisfaction in the Book, as made me think it worthy both to be bought and read. On the contrary, I have ever had a contemptuous conceit of such Extemporary stuff, as like jonas his Gourd, groweth up in a night, and think it worthy to last no longer than it did, which perished in a night, jona. 4.10. I deny not but sometimes there may be found a man of such a ready faculty as to be able to do as much, and it may be more as well upon a sudden, as others upon long deliberation; such a one was 
* Lucilius saepè Ducentos versus dictabat stans pede in uno. Horat. Serm. Lib. 1. Sat. 4.  Lucilius the first Latin Satirist, who (as Horace saith) would dictate two hundred Verses in an hour, standing upon one foot; but this is very rare, and out of Rule, nor are there any Examples upon Record to match it. 
* Saepè caput scaberet, & vivos roderet ungues. l. 1. Sat. 10.  He liketh that Verse better which is made with often scratching of the Head, and biteing of the nails to the quick; and 
* Carmen reprehendito quod non multa dies & multa litura coercuit, atque perfectum decies non castigavit ad unguem. Horat. de Art Poet.  discommendeth such as have not taken up many days, and come under many blots, even to a Tenfold correction, and ordinarily it is with ingenious works, as it is with Mechannicke Fabrics, those are the fairest which are longest in building, 
Ducentis & viginti Annis à tota Asia factum fuit. Munsteri Geograph. Lib. 5. Page 983.  as the Temple of Diana at Ephesus, one of the seven Wonders of the World, was the work of all Asia for two hundred and twenty years together.  
Secondly, I may be the more willing to deliver my Censure of this Work, because when I had acted the part of a severe Critic upon it, the Author testified his ingenuity, by returning me so much the more Thanks, as I found the more faults in it; which I liked the better, when it gave me occasion to renew the remembrance of a contrary acceptance of the like Office done to the Bishop of Coventrie and Litchfield, a Prelate of as great Reputation for Learning and Religion as any of his rank in this Nation: who above thirty years ago, I presenting my service to him at Ecclesell Castle in my return from London, to Great Budworth in Cheshire, he stayed me certain days to read over (as a Censor) his Book which he entitled, 
* It was Reprinted, 1628.  The Grand-Imposture: I took it for a great Trust and confidence in me, and thought it my Duty to be answerable to it by free Animadversions of any thing which I apprehended for an error, and accordingly did so; When I showed him mine exceptions, at the first he seemed somewhat angry and wrangled with me to excuse the Passage, (which I conceived did need Correction) we parted unperswaded, and I returned to my Task with this Opinion, that he was therefore offended with the fault I found, because on the sudden he knew not how to mend it; after that, to the Errata, I added the correction of the first as well as of the rest, and then bringing my Paper of the whole unto him, he showed himself so well pleased, that he would needs fasten twenty shillings in Gold upon me for my pains, besides other courtesies.  
Thirdly, I am content that my judgement of this Book should be Printed, not so much to gratify the Author or the Stationer, as for other reasons.  
1. Because the whole frame of the work doth not only fully answer the Frontispiece, (though it promise much) and so is not liable to the 
* sanderson's History of King Charles, page, 1116.  Exception taken up against a great Writer, which is, That there is more matter in the Title Page, then in the Book itself.  
Secondly, Because though I were well satisfied with the matter of it while I read it in his Manuscript Original, yet I desire better satisfaction by a review of it when in a fairer Character from the Press, I may read it with less difficulty and more delight.  
Thirdly, Because it is not only the 
* I mean the better half not in Quantity only as bigger, but in Quality as better done then the former part by Mr. B. who though he were a good man, a good 〈◊〉, and a good Preacher, was yet in Scholastical faculties and furniture; ability of body, and studiousness of mind to make use of both, inferior to his follower. I say thus much not by conjecture, but by my certain knowledge, and good acquaintance with them both, for I was M. B. successor for Preaching the Friday Lecture in the City of Chester, as Mr. H. my near neighbour is his Successor in writing this Commentary now Printed.  better half of the best Expository Treatise that I have seen upon the Second Epistle to Timothy, but I believe (for Congruity with the Truth of the Holy Text; pertinency and fullness of profitable matter deduced from it or consonant to it) is the best that hitherto hath been extant in the Church of Christ. The Lord give the Pious and Painful Penman of it the Return of his Holy labours herein, in the Prayers and Proficiency of his People, for whose edification chiefly it was undertaken, continued, and by God's gracious assistance is now thus completed.  
john Ley.   

Books formerly published by the AUTHOR.  

1. THe Pulpit Guarded in quarto.  
2. The Font Guarded in quarto.  
3. The Schools guarded or a defence of Humane Learning.  
4. The Beauty of Holiness; Octavo.  
5. A Treatise against long Hair, Painting, Powdering, and Periwigs, spots, Octavo.  
6. Wisdom's Conquest, A Translation of the thirteenth Book of Ovid's Metamorphosis, Octavo.  
7. Phaeton's folly, A Translation of the second Book of Ovid's Metamorphosis, Octavo.  
8. Homesius Enervatus, or a Treatise against the Millenaries, Octavo.  
9 Sal Terrae, or a Guard to the Ministers and their maintenance, Octavo.    

Errata.  
In such a Volume as this we cannot but expect some Errata, those of greatest consequence▪ are here corrected; such as are obious I leave to thy own correction.] Page 9 line 1. read Laylanders. p. 21. l. 37. r. stay. p. 33. in Marg. r. Glutinant. p. 37. l. 40. r. Cap. p. 48. l. 20. r. All. p. 49. Marg. r. Ignavissimus. p. 49. Marg. r. Stor. p. 52. l. 7. r. john p. 52. marg. r. Infamia p. 53. marg. non aliis. p. 53. l. 18. r. Show. p. 56. l. 1. Prudence. p. 28. l. 40. Observe. p. 29. l. 25. Universal. p. 60. l. 10. r. irresistible. p. 71. l. 25. r. promises. p. 76. l. 20. r. Apostasy. p. 86. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 87. marg. r. quum. p. 88 l. 14. r. Psal. 10. l. 16. r. there's. p. 91. l. 46. r. Amos. p. 98. l. 22. forget. p. 105. marg. Aegyptus. p. 106. marg. r. Proxineta. p. 10.103. l. 22. r. 13. p. 147. Gravatas. marg. p. 168. l. 37. r. Dorchester. p. 171. l. 21. r. Apostles & 15. p. 174. l. 27. r. Practical. l. 28. r. Oeconomical. p. 197. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 217. l. 35. r. mirror. p. 219. r. delectatione. p. 222 l. 14. r. Pillar. p. 231. r. Polyptoton. p. 234. l. 5 deal All. p. 259. l. 17. r. Question. p. 267. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 28.4. r. ultro. in. marg. p. 311. l. 40. declaration. p. 133. l. 20 acrei. p. 339. l. 6. Beophman. p. 366. l. 26. add David had 3 enemies, Saul, Goliath, and Absalon. p. 375. l. 38. r. reproaching. p. 380. in marg. liberam for liberalitatem ex parte dantis.   

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

2 TIM. 3.1. etc. This also know, That in the last days perilous times shall come.  
THE Apostle, having in the two foregoing Chapters forewarned, 
Praemonitus, praemunitus.  and so fore-armed, his dear son Timothy against those Schismatics, Heretics, Hypocrites, and false Teachers which were then arising and creeping into the Church; he comes now, by a Prophetical instinct, to foretell of greater evils, 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, 
Est Prophetia quâ praevidet & denotat Apostolus quanta mala imminerent ab mimicis fidei, viz. Haereticis & Pseudo-christianis. Espencaeus.  or prophetical narration, of the men and manners of the last times, from verse 2. to verse 9  
2. The better to avoid them, we have here the marks whereby the Seducers and Impostors of the last times, may be known.  
1. They are glozing Hypocrites, verse 5. they have a form, and but a form, of godliness.  
2. They are of an insinuating disposition: they slily and secretly creep into houses, verse 6.  
3. They are subtle: they set first on the weaker vessel, like the devil their father, 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 faithful Ministers thereof, verse 8.  
5. By their corrupt principles and practices, 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 shows him what troubles and persecutions he underwent, and how the Lord delivered him out of all, verse 10, 11. and withal 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 withal 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 complete 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; 
V. Mr. Vines on the Sacrament, cap. 2. §. 6. p. 29. Epiphanius in Haeres 26. Thinks the Apostle aims at the Gnostics in this place, who were a most vile sect wholly given up to the lusts of the flesh.  such as Alexander, Hermogenes, Hymenaeus, Phyletus, etc. I come now by a spirit of Prophecy to foretell thee of future troubles, which shall befall the Church of God, not only immediately after my death (for even then from amongst yourselves, shall ravenous Wolves arise, Act. 20.29, 30. such as Menander, Carpocrates, Cerinthus, etc. who shall have a form of godnness, but will deny the power of it) but especially towards the end of the world: those last days 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 God's faithful Ministers, thy Successors, be dismayed, or take offence at the Sects and Schisms, at the Heresies and Blasphemies, which shall in those last and loose days 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 days perilous times shall come.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in extremis diebus. Beza.  In the last days.] That is, all the time from Christ's first coming in the flesh, till his second coming to Judgement. In scripture the latter or last times, are taken two ways: 1. More generally for all Gospel-times, from that time since Christ came in the flesh and published the Gospel; this is called the Gospel-time in opposition to the Legal administrations: and this is frequently in scripture phrase called, The last time, and, The last days. This appears by those parallel Texts. joel 2.28. compared with Acts 2.17. Heb. 1.2. 
See Doctor Gouge on Heb. 1.2. and Weems. Vol. 1. p. 1.  1 Pet. 2.20. & 2.3.3. Isai 22. Host 3.5. Mich. 4.2 & 33. Thus we may understand that saying of jacob to his sons. Gen. 49.1. Gather yourselves together; that I may tell you what shall befall you in the last days. (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 hour. 1 john 2.18.  
Now these are called The last days.  
1. Because all was then consummated which was prophesied concerning the work of man's Redemption, and so is the perfection of all times, or, as the Apostle calls it, The fullness 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 world's 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 second 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.  

Tanto pejora sunt tempora futura, quanto fini hujus mundi & extremo udicto fuerint proximiora.  3. 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 days; when people shall give themselves to luxury, and security, and all manner of vices. Mat. 24.24, 37, 38. and thus it hath relation to the times we live in, wherein iniquity abounds, and love to God, his people, his Ministers, and Ordinances abates. Apostolical times were bad, but these dregs of days, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tempora molesta, Beza, Periculosa Vulg. Dura. Tremel. Difficilia. Castalia, saeva, gravia, infesta, acerba, aspera. atrocia, noxia. Erasmus, et alii. Omnia sunt generaliter intelligenda, nisi ubi aliquid specialiter urgent circumstantiae. Mercer.  
See more in my Schools Guard. Rule 24. Periculosa & perniciosa. Periculosa sunt tempora, quia sub specie pietatis falsi doctores occultant omnia, ad perdendas animas.   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, hurtful, hateful, heavy, pernicious, 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 miss the meaning: where no reason doth constrain, we are not to restrain the words, but may take them in the largest sense; especially when neither matter, phrase, context or scope do hinder us.  
1. The last days are called perilous, because of those perilous, pestilent, wicked men, and wicked manners that shall then abound. This sense is genuine, if we consider the context; The last days shall be perilous: and why so? not so much because of the sword, plague, famine, persecution, or any corporal distress that shall molest men, but bccause of those perilous sins which shall then overspread the face of the Church. This Reason is clear, verse 2. For men shall be lovers of themselves, covetons, boasters, proud, blasphemers, etc. These, even these are the things which make the times truly perilous, and really pernicious: And therefore Grotius and his followers are much mistaken, who place the peril of the times only in affliction and sharp persecutions, citing Gen. 47.9. Psal. 49.5. whereas the Context clearly evinceth the contrary.  
2. They shall be troublesome times, 

Molesta & infesta Meton. Effecti.  
Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laedo, infesto, laxo, labefacto, everto. Scapula.   because of the predominancy of sin, which will create much trouble to the godly: for there is nothing more grievous 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 God's dishonour; and as the last days will be troublous to all the godly in general, so especially to God's Timothy's, to his faithful Ministers, who are bound, by their place and calling, to witness against them. 2 Cor. 12.26.  
3. The last times will be sharp and sad times to the godly, 
Acerba & aspera.  who are the light of the world, and so hateful to these Owls, as the light is to the thief, which discovers him.  
4. Cruel and outrageous times, 
Saeva & atrocia.  because of those outrageous sins and sinners, which shall then be rife. Thus the Devils are called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 devil their father is so. Hence the way of transgressors is said to be harsh and hard, Prov. 13.15. they are men of fierce and furious spirits, full of malice, hatred, envy, and all manner of cruelty. 2 Tim. 3.3.  
5. Difficult and dangerous times, 
Difficilia & dura, quia homines illis temporibus futuri erunt difficiles & molesti, imo pessimi. Chrysost.  wherein it will be very difficult to discern what counsel or course to take, and how to behave ourselves amongst such monsters rather than men, as shall arise in the very bosom of the visible Church.  
2. They may be called hard times, in respect of the men that shall live in those days: they will be hardhearted, impudent, impenitent sinners, these are called [duri fancy, & duri cord. Ezek. 3.7.] brazenfaced men; hence Tyrannical government is called hard and cruel government: Dan. 2.40. because Tyrants use to rule with rigour and cruelty. Hard things cannot be bowed or bended: 
So Terence useth the word, Ad●óne ingenio es duro atque inexorabili, ut neque misericordiá neque precibus molliri queas? Terent. in Phorm.  you may break them sooner than bend them; a hard Adamant no fire can melt it, no hammer break it: So the last days shall be perilous, because men will be so hardened in sin, that all that mount Sinai, or mount Zion, 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 utter hard things. Psal. 94.4. Thus in the last day's men shall be proud, boasters, blasphemers, exalting themselves, and their own Byways as the only way, blaspheming God and his Ordinances, and slandering his faithful messengers. For these hard speeches they must one day answer, jude 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 witnessing against them, It will be very hard to keep ourselves pure in the midst of such an impure generation.  

Tempora tristia. Cujus spiritus sive animus duré affligitur. Piscat.  5. 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 [
† Kesath ruach (i. e.) Mulier duri sive amari Spiritûs.  duri spiritûs] of a sorrowful spirit. So a sad messenger is called an hard messenger, 1 Kings 14.6. I am sent to thee with hard tidings (i. e.) with sad news. In this sense also the last times will be hard times, by reason of those sad tentations and oppositions, which the godly will meet withal from that degenerate generation; and because of those abounding sins and errors, which will much sadden the hearts of God's people.  

Tempora gravia.  6. 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 only in respect of the opposition of Tyrants on the one hand, who like wild boars will endeavour to root up the Lord's Vine-yard, Psal. 80.14. but also in respect of subtle seducers, and pernicious Heretics, who like Foxes will endeavour to destroy Christ's Vine. Cant. 2.15.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Instabunt, at instare dicitur quod jam praesens est. V. Plura apud Grotium in 2 Thes. 2.2.  Thus 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 days perilous times shall come.  
There are yet two Questions to be answered, and then I come to the Observations.  
1. Quest. How can the times be said to be perilous, hard, hurtful, etc. since Time in itself is good, being given us by the God of goodness, for good Ends and Uses?  


Metonim. Subjecti.  
Non dies nec tempora, sed homines qui tunc futuri sunt, carpit. Chrysost.   Answ. 'Tis a metonymical 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 days are evil (i. e.) the men living in those days. 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 Schools Guard. p. 172.] So Amos 5.12, 13. the Prophet calls the time wherein many crying sins reigned, an evil time, by reason of an evil and ungodly generation which made it so.  
2. Quest. How can the last days be called perilous, when the Scripture so frequently proclaims them glorious? Isay 2.2, 3. & 11.9. & 60.6, 7.10.18. & 62.5. etc. Hosea 1.11. & 3.5.  
Answ. The last days may be said to be both glorious and perilous in different respects. 1. They may be said to be glorious, in respect of the great light, liberty, knowledge, company, commentators, encouragements, clearer manifestation of the Gospel, and many other glorious privileges, which former ages never enjoyed.  
2. Yet they will be perilous times in respect of the sad abuse of those glorious privileges, and sinning against such great light and love. john 3.19. the higher we are lifted up with privileges, the greater will our fall be if we abuse 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 swarms of sinners and seducers, which will then overspread the face of the earth, going up and down (like the Devil their Master, that grand Peripatetic) seeking whom they may devour; Vermin of this kind will then abound every where: weeds grow no where so rank, as in a fat soil.  
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 ears: our times are a Comment on this Text. I appeal to all that know them, whether they be not perilous, pernicious, troublous, hurtful, hateful, hard times.  
I come now to some practical 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 negligence be as a sealed Book to us. Deut. 29.29. we must not barely read, but search out the meaning of the word. john 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 jeremy he understood that the time was come for the accomplishment of God's prophetical promises, than Daniel begins to pray for the fulfilling of the promises. The Book of the Revelations is an excellent prophecy of the downfall of the Church's enemies, and of the great things which in the latter days 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 remembering his promises) to serve his providence, acting and praying for the downfall of Babylon, which God hath so clearly promised shall come to pass. And to encourage us to read, the Lord hath pronounced them blessed that read the words of that prophecy, viz. with attention, affection, application and practice, Revel. 1.3. God takes it ill when he shall write to us the great and glorious things of his Law, and we shall count them as strange things, that concern us not, Host 8.12. this makes people (especially in the Church's distresses) so faithless, prayerless, comfortless, and careless. The Evangelist gives this as a Reason why the Jews committed that great sin in crucifying Christ, it was because they knew him not to be the Messias, nor did they understand the prophecies of him, [Acts 13.27.] though they were read to them every Sabbath day.  
This should startle us, and make us not only to inquire into the precepts and promises of God, but also into the prophecies which he hath published for our good: for this is one great reason why so many stumble and take offence at God's ways, because of the Heresies and Apostasies of many: they forget this prophecy 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 Timothy's, should be so prudent as to know and observe when perilous times are approaching: as the prudent man foresees the evil of punishment before it comes, [Prov. 22.35.] so he more especially improves his spiritual prudence in foreseeing the evil of sin and error; and having by certain sins and signs discerned a tempest in the clouds, he hides himself in the chambers of God's special protection and providence. Isay 26.20.  
This spiritual prudence can hurt neither Pastor nor People, but will advantage us much. 
Hora novissima, tempora pessima sunt, vigilemus.  This pre-vision is the best means 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 privilege we shall have, that we shall more quietly and calmly undergo these trials by false Prophets, 
Quicquid expectatum est diu, levius accedit. Sen.  which God shall be pleased to exercise us withal; 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, 
Praevisa tela minùs laedunt.  and prepared for. Foreseen evils 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 distaste the ways 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 when we hear of Errors, Schifmes, Heresies, false Teachers: 

Ordo seculi, tanquam pulcherimum carmen, constat ex quibusdam quasi antithetis; antitheta verò sunt elocutionis ornamenta. August. de civet. Dei. lib. 11. cap. 18.  
Vbi ovile, ibi lupus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cert● scito.  
Consul Danaeum in Augustin. de Haeresibus.   thus it hath been, thus it is, and thus, we see it foretold in the Text, it shall be. There was of old a jannes' and a jambres to resist Moses; an Hananiah against the Prophet jeremy; 400. false Prophets against a good Micajah; an Alexander, chief Priests, and Pharisees against Paul. Where ever God hath his Church, the Devil will have his Chapel; where God hath his true Prophets, the Devil hath his false ones to oppose them. From hence we may yet gather this encouragement, That we have the true Church of Christ amongst us, because the Wolves are so busy: where there are no Sheep, the Wolf seldom appears; but where the folds are full, there the Wolves are busy. john 10.12. and therefore think it not strange, but this know, and know for certain, That the last days will be perilous: we think it strange to hear of Arrians, Arminians, Socinians, Anabaptists, etc. 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 only old error new vamped, an old Hag put in a new dress.  
3. Observe Gods singular love unto his people, in that he warns them of perilous times long before they come. He will do nothing against his Church and people, but he will first reveal 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 corporal and spiritual judgements when and how he pleaseth, without revealing it to men or Angels: only it pleaseth him out of his tender love and gracious condescension to his people, ordinarily to observe this Method: First to shoot off his warning pieces, before he shoot off his murdering-pieces, Hence he tells Abraham, joseph, Noah, Lot, Daniel, etc. of dangers before hand; he makes them of his privy Counsel: and as God's Love appears in forewarning us of corporal judgements; so his tender care over us especially appears in forewarning and fore-arming us against spiritual judgements, and spiritual enemies, which hunt for the precious soul. Now, that we might prepare for the battle, and fear no dangers nor difficulties; that we might not be despondent, Christ foretells us thrice in one Chapter of false Prophets, and admonisheth us to beware of them, Matth. 24.4.11.24.25. So Matth. 7.15. Mark 13.23. john 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 john frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times, 1 john 4.1.3.5, 6. Peter doth excellently characterise them; that we might the better know them and avoid them. 2 Pet. 2.1.10.13, 14, 15, 18, 19 so doth jude 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 counselling us against them. This must enlarge our Love and Thankfulness to our God, who is thus careful, over and over to caution and counsel us, and to foretell us of perils long before they come; with a This also know.  

In the last Days.  
Whence observe, That the days we live in, are the last days. Our times are the last times, they are oft so called in scripture. This is the last hour, 1 john 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. james 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. years ago, we may well conclude that it is near now. The Apostle, seeing Christ come, all the Prophecies of him fulfilled, 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 years, or two thousand years, 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 Forerunners of it are accomplished, excepting the ruin of Rome, which falls apace; for, as Rome was not builed 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 Jews, and then comes the End.  
Now, since the time is short, and we live in the last days, 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 aggravation of their sin, james 5.3. That they heaped up treasure for the last days. When they were going out of the World, than they were drowning themselves in the World. We should labour to do much good in a little time: and as at all times we ought to be careful and conscionable in fitting ourselves 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 servant will when he knows his Master is at hand. They that lived a thousand years ago were bound to lead holy lives but we that live in the clearest times, and the nearest to judgement, aught to lead more holy and heavenly 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 tarry. Heb. 10.36, 37. Let therefore your moderation and equanimity be not only in your breast, but let it be visible and known, 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. james 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 abound) they will be glorious times: yet, in respect of the contempt and abuse of the Gospel to Libertinism and profaneness, they will be inglorious and perilous times; so bad that it will be 
† 
Omne tempus Clodios, non omne Catones feret. Seneca ep. 98.  
In his ultimis & pessimis temporibus. Bern.  
Sicut in sentinam profundi maris colluviones omnium sordium; sic in mores nost●orum▪ quasi ex omni mundo, vitia fluxerunt Salvian.   dangerous saying how bad they be; hence Bernard long since called them, The last and worst times. These last days 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 Noah's Ark, and all the waters meet in the sea; so all those prodigious enormities, and floods of error, 

(In this third age of the World.  
Aetatem parentum pejorem esse seculo avorum, & subsequentem Aetatem progeniem daturam vitiosiorem. Horat.  
Adhuc in processu sunt vitia; invenit luxuria aliquid novi inquod insaniat. Invenit impudicitia novam contumeliam sibi. Invenit delitiarum dissolutio aliquid tenerius, molliusque quo pereat. Seneca l. 7. Nat. 2. cap 32. etc.   which have appeared in former ages, will meet in this Ocean. They will come forth in a Third Edition, Auctiores, non Emendatiores: enlarged, but nothing bettered. The Sinners of former times were but children in wickedness, the Sinners of the last times shall be men. As that old Serpent the Devil, the older he grows, the more subtle and experienced he is; so it is with the wicked who are the Seed of the Serpent, the elder they grow, the more skilful Practitioners they be in sin; they are wittily wicked, and understand more how to contrive Sin, and defend Errors by the improved experiences of their own, and former times. As it is in every Art, by length of time, custom, and experience, it is improved to a greater degree of fineness and exactness: so it is in this of sinning; time and experience make men more cunning in ways of sin, and more subtle to defend them. Those Sins and Errors which formerly were dammed up, shall, in these last and loose times, break forth with greater violence. Now Heresy, Blasphemy, Envy, Pride, Atheism, Hypocrisy, Apostasy, contempt of the Gospel, profanation of holy things, etc. will exceedingly abound. The Devil is broke loose, and now there appear amongst us with open face; Arrians, 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 Drunkenness of the Dutch, the Lust of the French, the Italians Ambition, the Spaniards 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 Satan's rage, the last times will be the worst. The Devil's time now grows short, and therefore his wrath grows great. Revel. 12.12. Satan's 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 Devils themselves seem to be possessed of far more violent Devils; 
Morsus morientium bestiarum maximè solent esse mortiferi. Ar●stot.  they rage above their ordinary rate, since their Kingdom is so near an end: Dying creatures by't most fiercely. Besiegers make their last onset upon a Town or Castle, the most resolute and terrible of all others. Satan now sets upon Souls 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 ruin the house. Or like a bloody Tyrant; who suspecting the loss of his usurped Sovereignty, makes havoc amongst his Subjects.  
2. This is the World's Old age, 'tis its last and worst time; for Old age is the Winter of a man's days, 
Senectus mille morbis, taediis & aerumnis est obnoxia.  the dregs of his life, full of weakness, coldness, diziness, and virtiginous; all our days are few and full of misery: but Old age (in respect of those diseases and infirmities, which oppress both Soul and Body) is most miserable, and therefore Solomon calls it, an Evil day, Eccles. 12.2. This evil 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 draws upon the Lees, and its dregs are apparent. 'Tis now Winter with the World, it grows old and cold, according to the Prophecy of our Saviour, Matth. 24.12. speaking of the Forerunners of the end of the World, he sets down this as one special Sign, That iniquity shall abound, and the love of many shall wax cold. That Sin abounds and superabounds, none can deny; that Love waxeth cold, there are many complaints. Where's our fervent love to God, his Ordinances, his Ways, 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 Doomsday was then just at hand; what would he have thought, had he lived in our age, wherein it were far easier to write a Book of Apostates, than a Book of Martyrs▪ yea so grossly degenerate shall the last days be, that Christ makes a question whether he shall find Faith in the Earth, when he comes. Luke 18.8. false Prophets will so abound, (in those last and loose days) that if 'twere possible, they would deceive the very Elect, Matth. 24.24. 2 Pet. 3.3, 4. 1 Pet. 4.1. 1 john 2.18, 19  
2. Old men's Heads, by reason of weakness, are full of Fantasies, so the World in this its decrepit Old age, and declining time, abounds with fantastic fopperies, 
Mundus senescens patitur phantasias. Gerson.  and follies. The world is crazed in its Intellectuals, and Crazed in Morals; crazed in its Doctrines, and crazed in its Discipline. It hath many grey hairs (Signs of old age, and death approaching) yet such is its Security, that it is insensible of them; She knows it not. Host 7.9. but as it was in the days of Noah, so it is, and will be in these last days, Men give themselves to eating, drinking, marrying, etc. and other sensual delights, till judgement arrest them. Matth. 24.37, 38, 39  
Yea so prolifical and fruitful are the vain Fancies of these last doting times, that they may not unfitly be compared to a Mathematical 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 parts. 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 Spiritual senses are lost, 'tis so blind, that it cannot discern between Light and Darkness, Truth and Error; so deaf, that it cannot hear the voice of the Charmer, charm he never so wisely: so senseless, that it cannot savour the things of God.  
Use. Whilst we complain of the badness of the times, let us not make them the worse for us; 
Quo ad fieri potest numerum malo●um pietate nostrâ minuamus. Baldwin.  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 Privileges, answer your Gospel-light, with Gospel-lives; how oft is this duty pressed 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 evil-doers, and Ministers so active against Sin and Error, and Governors of Families so careful to Rule for God, that they may live desired, and die lamented; 
Qu● periculosiora sunt tempora, eò cautiores simus ne commune malorum diluvium nos unà cum impiis abripiat. Baldwin.  that so when you are dead, it may be said, We miss such a man, he was zealous against Sabbath-Prophaners, Drunkards, Swearers, Sectaries, etc. He was forward to works of Piety, and Mercy, and ready to every good work. 'Twas David's 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 dishonours done to his name, by being blameless and harmless, shining like lights before a perverse nation. The worse the times we live in are, the greater will our honour be, if we be faithful. 'Twas Lot's commendation that he was good in Sodom, and Job in an Heathenish Vz. The more Sin abounds, 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, than ever he did for our forefathers, and therefore he expects more from us, than he did from them; where he bestows much, he looks for much again: 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. 
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? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Pigmy set upon a Giant's shoulders, may see further than the Giant himself. It's a shame for us if we do not our work better by Sun-light, than others that have had but Twilight. 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 days of greatest Light and Love, when 'twas free with me to have brought you forth in Midnight of Popery and Superstition; will you also rebel against me? There is nothing renews the Gospel so soon as this contempt; it makes the Lord repent of all the kindness he hath showed us.  
2. Note. 
2 Observation.  We must not look for a Church in this World without its imperfections and corruptions, if ever the Church on Earth shall be pure and glorious, it shall be in the last days; yet we see the spirit of God tells us here expressly, that these last days shall be perilous times, by reason of the swarms of wicked men, 
Non de iis qui planè foris sunt loquitur▪ sed de iis qui saltem externa professione in ipsa Ecclesia sint futu●i. Aestius.  which shall be in the very bosom of the Church; who shall indeed pretend to much Piety, yet shall be full of Impiety, and Hypocrisy; they shall have a form of godliness, 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 always. Mat. 13.25. One told the Emperor Frederick, that he would go to a place where no Hypocrites were, than (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 thyself there. He that looks for a perfect Church in this World, or for such a Church wherein there shall be none but Real Saints, 
A tempore Abel usque ad Christum semper fuerunt mali permixti bonis, & erunt ad finem seculi. Sasbout. in 1 Tim. 3.1.  may look till his eyes rot in his head, before he see that day. Christ had but twelve, and one of them was a Devil; and the rest that were sincere, yet had their failings. The Apostle tells us that in the bosom of the Church, there shall be seducers. Acts 20.29, 30. from amongst yourselves 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 jerusalem, 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 wished 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 Floor, because there is some Chaff in it; nor run from Zion instead of Babylon, as many in our days 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 Real, Babylon. Babylon signifieth Confusion; now amongst those that separate what sad confusion is there? Division upon division; separation upon separation, etc. till they have broken themselves all to pieces, and at last are fain to sit, like Owls, alone. These are they that abhor a mixed company, yet fly from Real Saints. This they call new Light, when it is nothing but an old Error of the Catharists, 
V. Danaeum in Augustinum de Haeresibus. cap. 38. & cap 69.  and Donatists, who, out of a conceit of their own exceeding holiness, did separate themselves. [Perfectionem justitiae & 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. Danaeus loco citato, ubi plura.] Causeless Separation (saith a learned 
* Doctor Owen's Rules for walking in fellowship. p. 53.  Divine) from established Churches walking according to the Order of the Gospel (though perhaps failing in some small things) is yet no small sin. Let such consider.  
1. That the Root of this separation is bad, 
Pharisaei à Parash, separare, dividere V. Godwin Jewish Antitiquitie. cap. 10.  and therefore the fruit cannot be good. It springs from Pride and censoriousness, as we see in the Pharisees, who were great Separatists, and have their name from thence.  
2. Such are Schismatics, and in a short time they will he Heretics; for, Schism 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 Bishop, Surplice, Cross, Common-prayer, etc. for them to stumble at; and yet separation was unlawful then, but now it's far 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 scandal 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 causelessly, now great is that sin?  

God punisheth the Separati●●s of our times worse than formerly. V. Edwards' Gangreen. 2 Part. Corol. 3. p. 195.  5. They cannot escape the revenging hand of God. Though men may suffer them, yet God will not; one of the saddest judgements that we read of in the Scripture, befell schismatical Corah, and his company: Numb. 6.16. they thought to have leveled all, but God leveled them; they would destroy both Magistracy and Ministry, but God destroys them; they made a rent in the Congregation, and the Earth rend and devoured them: all this is done for a memorial 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 God's presence (i. e.) from God's Church and Ordinances, and then he becomes a Vagabond.  

Suave est ex magno tollere ac●●vo. Horat. See more on verse 5.  He that would see more against this Sin, let him peruse Mr. Perk●ns on jude 19 Mr. Robert Bolton's Saints Guide▪ p. 126. Mr. Pagits Arrow against Separation. Mr. rutherford's Plea for Presbytery, p. 120. Mr. Bernard against Smith, D. Hill's Fast Sermon, 1644. on 2 Cor. 6.17, 18. Mr. Blake on the Covenant, chap. 31. p. 228. etc. 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 mere fancy. The Text is clear against it; for it says expressly, The last days shall be perilous times. Many dream of peace and joy, and, I know not what, golden, glorious, flourishing times, wherein they shall be free from Sin and Sinners, and live in this World without tentations and troubles. But do not you deceive yourselves with such vain conceits, for I tell you (saith the Apostle) the last days shall be very perilous, wherein all manner of Sins, and Sinners shall abound; men shall be Covetous, Proud, Blaspemers, etc. 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 jerusalem a thousand years, as an earthly Monarch, in outward glory and and Pomp, putting down all Monarchy and Empires. Then shall the Church of the jews and Gentiles live without any Trouble or Enemy, without Sin or Sorrow, without Word, Sacraments, or any Ordinances. They shall pass this thousand years in great worldly delights, eating, drinking, building houses, planting vineyards, and eating the 
Mille annos post Resurrectionem in terreno regno Christi secundum carnales uèntris, & libidinis voluptates futuros fabulantur Cerinthiani. V August de Haeresibus. cap 8. These wild grapes they would gather from Mat. 26.29.  fruit of it, Marrying wives, getting children, and enjoying all the lawful pleasures which all the creatures, than Redeemed from their ancient slavery, can afford? In this earthly happiness shall the Church continue till the end of thousand years, and then comes the day of Judgement. 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. Piscator saith, The Martyrs shall rise a thousand years 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 Judgement, which shall continue a thousand years. 
Delirium hoc est, non D●gma Theologicum. Spectrum cerebri Anabaptistici.  [Chimaera Chimaer●ssima] a very 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 by the Millenaries. Indeed such carnal Doctrine, suits well with such carnal Saints, This is some of the new light of our times; being nothing but an old error broached by Cerinthus the Heretic in the first Century, 
Nullo modo ista p●ssunt nisi à carnalibus credi. August. de Civit. Dei. l. 20. c. 7 This piece of rich coin (as Mr. Sterry calls it) hath been buried in the earth a long time, but of late days hath been digged up again.  1500. years ago. He was a loose Libertine, and therefore he invented this loose Opinion, to uphold his riotous practices. S. Augustin opposed it. It hath lain dead for a long time, till some some Libertines and carnal 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. unthankful, unholy, etc.  
THe Apostle, having told us, verse 1. in General, that the last days should be perilous; 
His verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu per congeriem 19 enormia recenset vitia Apostolus. Weinrich.  he comes now to particulars; verse 2, 3, 4, 5. and sets forth in their proper colours the Sins and Sinners, the Men and Manners of the last times. I wish they were not a true Map of our times. I may truly call these 19 sins, England's Locking-glasse, wherein we may plainly see the true cause of all our miseries, and what it is that hinders the work of Reformation, and turns away good things from us. These are the 19 Weeds which deface God's 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 evil times, bad; and bad times worse.  
'Tis worth our noting, that the Apostle doth not place the Peril and Hardness of the last times, in any external calamity, or penal evils; as Sword, Plague, Famine, Persecution: but in the prodigious sins and enormities, of such as profess Religion. Let the times be never so successful and prosperous, in other respects; yet if Sin abound, they are truly perilous and pernicious 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 perils, as appears, Deut. 28.15, 16, etc. Sin is the evil of evils, and brings all other evils with it. Let the times be never so miserable, and the Church lie under sad persecutions; yet if they be not sinful 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 gracious soul, 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 God's people, than God's glory; so nothing goeth nearer their hearts, than God's dishonour; As God's 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 dishonoured; 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. jeremy [13.17.] weeps in secret for the sins of the people. David's eyes run down with rivers of tears, because men forget God's Law, and his soul was grieved because of the Transgressor's, Psal. 11.9.53.136.158. Christ wept over jerusalem 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 Seduced; Phil. 3.18. the two Witnesses mourn to see so many bewitched with Antichrists delusions. Revel. 11.3. 'Tis true, we ought to be sensible of the judgements of God, and to be humbled under them; so was David. Psal. 119.120. I am afraid of thy judgements. So job [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 affliction, job 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 judgements on men, 

In omni peccato voluntario est contemptus quidam implicitus Aquinas.  
Omne peccatum est divinitatis injuria. Salvian.   but Sin is a despising and despiting of him. 2 Sam. 12.9.14. and therefore God's people had rather live in times of judgement and common calamity, when Sword, Plague, and Famine are abroad; than in times of general and common sinning: for those are but Penal evils, and may drive us to God; but sin is the evil of evils, 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 day's men shall be Lovers of themselves, Covetous, Boasters, etc.  
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 bosom of the Church, and shall partake of the external Privileges 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 Seducers, 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 Clergy? 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 Pope's Supremacy, and exalt him above Kings: for the Pope can give them Deaneries, and Bishoprics, 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 Trentals said for them, for which they pay dear; but the Poor have none said for them, they may die good cheap.  

Ecclesiae nomine armamini, & contra Ecclesiam dimicatis.  3. They Boast of their Holy Mother the Church [yet fight against the true Church] they boast of their holy Relics, holy Rags, holy Bones, holy Stones, holy Wood, holy Blood, holy Blocks, holy Stocks, etc.  
4. The 
* Consul D. Downam de Antichristo. l. 4. c. 23.  Pride of the Pope and his Clergy is known to all the World; how do they insult over Kings, and Emperors, 2 Thess. 2.4.  
5. Their 
† V. willet's Tetr. Con. Pill. 2. Synop p. 1264. Edit. ult.  Blasphemies are known to all; they take upon them to forgive Sins, and for a reward can dispense with the manifest breach of all God's 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 unthankful to those that bred them. So the Jesuits, how disobedient and unthankful have they been to their Superiors of those Nations that entertain them, by plotting their ruin. As for the unholiness of Rome, all the World that knows her crieth shame on her. 

Hodie cum tanta sit spurcities in Clero Papali, quae vel suo foetore totum mundum inficit: non desinunt tamen cum sua nequitia titulos juraque omnia sanctorum fastuosè sibi arrogare. Calv. in locum.  
Roma vale, vidi, satis est vidisse; rever●or, cum Le●o, Meretrix, Scurra, Cynaedus ero. Mantuan.   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 Wickedness, one that is Sin itself in the Abstract. Hence Platina (one of their own) tells us of 13. Pope's that were Adulterers, 3. common Brothellers. 4. Incestuous ones, 11. Sodomites, 7. Whoremasters, 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 Rottenness of the Heads of their Church, we may guests at the unholiness of their Members. This made Mantuan long since bid adieu to Rome, telling her He would never return to her again, till he went to be a Bawd or Brotheler. 9 They are void of natural affection, witness their bloody Inquisition, and cruel persecuting of their nearest Relations, if they be (as they call them) Heretics, (i. e.) faithful Servants of Christ. A Turk, a Jew, a Pagan shall find more favour with them then a zealous Christian. 10. Covenant-breakers, they are notoriously guilty of this, witness their late dealing with the Protestants 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 Pope's Holiness can easily absolve them from the faith which they have promised to Heretics.  
11. False accusers, 
V. willet's Tetrastylon Papismi Pill. 1. Synopsis. pag. 12.33.  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 whoredom, and Spiritual, oft go together. Host 4.13.  
13. Their Fierceness appears by their cruel Massacres in England, Ireland France, Savoy, and amongst the poor Indians.  
Their Heady desperate Treasons are known to the Nations. How oft did they attempt the life of Queen Elizabeth, and by Gunpowder would have blown up King james.  
Their hatred to those that are good, is so implacable, that they cannot once name them without some opprobrious Title, as Hereticus Lutherus, Impins Calvinus. Hence Azorius the Jesuit [Moral. l. 8. c. 16.] affirms, That the names of Reformed Writers must not at all be mentioned, unless it be to their disgrace. They are voluptuous persons: they love their Sensual delights more than God; and with that profane Cardinal, they prefer their part in Paris before their part in Paradise.  
Lastly, they, have a form of godliness, and that's all. All their Religion is mere formality, lip-labour, and gross Hypocrisy. Under the name of Christ's Spouse they play the filthy Harlot. Under the Title of the Church, they fight against the Church. Under a Show of godliness 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 only reigned in the World, but also ruled it: creeping not only into men's 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 without any straining; and though we cannot excuse ourselves, yet they are the unfittest persons to accuse us in the World.  
2. Yet the Text hath an eye (in my judgement, and in the judgement of betters) 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, engrossing 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, etc. creeping into houses, and seducing silly women, 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 appear in the handling of them.  
Quest. 2. The second question is this. Have not men in all ages been Covetous, Self-seekers, Proud, etc. what wonder then is it, if they be so in the last days?  
Ans. 'Tis true, in all ages men ever have been, and will be, Self-lovers, Covetous, Proud, etc. ay, but in the last days these Sins will superabound, they will then appear in a more eminent manner, they will be acted more visibly 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, etc.  

The Observation.  1. Note, That Self-love is one special Sin, and Sign, of the last times. In all Ages men will be full of Self, but never so much as in the last Age. This sinful 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 Streams do issue. This is that pregnant, prolifical Mother of those Monsters which follow. First men shall be Lovers of themselves, and then they will be Covetous, Proud, Blasphemers of God, and disobedient to man. Instead of Christian love which takes care for the good of others, men will only consider, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt nimii sui amatores, qui ●imis sibi placent, suisque commodis impensè student. Espencaeus. Sui amantes dicuntur sua quaerentes (i. e.) qui privatis student commodis posthabitâ salute & utilitate aliorum.  
Aestius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot.   and intent 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 another's Wealth. Most men inquire after nothing else, but Who will show us any good? (i. e.) Goods and Riches. Psalm 4.6. referring all to themselves with the King of Babylon. Dan. 4.30, blessing and approving of others in t●at way. Psal. 49.18. This is made one special Mark of a wicked man. Psal. 36.2. he flatters himself in his own Eyes (i. e.) he hath a good Opinion of himself, though he be never so nought; the Pharisees were so stuffed with Self-love, that they thought themselves righteous, Luke 5.32. when they were most unrighteous. Thus Simon Magus was a great man in his own conceit, when indeed he was a Sorcerer, a very limb of the devil. Acts 8.9, 10. So Paul before his Conversion was alive. Rom. 7.9. he thought himself in a good Condition, being full of Presumption, and Self-confidence. So the Church of Laodicea had too good a conceit of herself; in her own conceit she was spiritually rich in Knowledge, Faith, Obedience; but Christ tells her she was indeed blind and naked, wretched and miserable, Rev. 3.17. and this is the Sin; not of one or two, 
V. M. White on Gen. 3.12. Observat. 3.  but of every man by Nature, he is apt to think himself something, when indeed he's nothing, and so deceives himself. Gal. 6.3. as a good man in a desertion may think he hath no Grace, when indeed he hath it: so a natural man in his presumption may think he's full of Grace, when he hath none at all. james 1.22. So Prov, 13.7. some make themselves rich when they have nothing; of the two extremes, it's far better and safer to undervalue, than to over-value, ourselves. 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 himself, 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 Priesthood. 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 unlawful? are not we commanded to love our Neighbour as ourselves; and is not the Proverb, Quisque sibi proximus, 
The love of a man's 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 one's self, 'tis to make a man's self not only the Epitome of the World, ●ut the whole Volume. Herb.  Charity begins at home, and every man is next Neighbour to himself?  
Answ. We must distinguish of Self  
Love, it is threefold, 

1. Ordinate.  
2. Religious.  
3. Inordinate.    
1, There is an Ordinate, 
Qui sibi malignus, cui bonus erit? Aug. Ordinata charitas incipit à se, non de●init in se. Aquinas. Homo post Deum debet seipcum prim● & maximè amare in rebus quae spectant ad aeternam salutem. Alsted.  honest, and natural Self, springing from an instinct 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 nourisheth and cherisheth it. Thus a man may love himself as God's 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 man's ●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 sinful 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 God's glory, and as a servant for the good of others: else our Saviour would never set our love to ourselves 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 ourselves, but seek ourselves too. This love spreads, and dilates itself, for God and the good of others. The more noble and excellent things, the more communicative and diffusive they are of themselves; 
Bonum quó communius eò melius.  the Sun is herein a more noble thing then a Torch, and a Fountain then a ditch. Christ emptied himself of his Glory, not for his own, 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, 
Sicut ex charita●e omne bonum, sic è Philautia omne malum; nam charitas est lat● & undique essunditur: Philautia ver● latitudinem ejus in a●ctum constringit, & in unum tantummodò contra●it. Soto.  1 Cor. 9.19. On the contrary, Self-love contracts the soul, and hath an eye still at Self in all its undertake. 'Tis the very Hedgehog of conversation; that rolls and lap● itself within its own soft down, and turns out brisles to all the World besides: much like the fat Monk, who when the Abbeys were going down, and he had gotten his pension for life, stroaked his belly, and cried, 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 itself, when it is a sinking.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt, qui plus de seipsis sentitiunt, quam recta ratio ipsáque veritas admittit, q●ique omnia ad s●a referunt commoda. Baldwin.  3. There is a carnal, corrupt, inordinate Self-love; when a man admires himself, his Ways, 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 God's glory, and his brothers good. Now this vicious and inordinate Self-love, is the great and Master-sin of these last and worst times. 'Tis an evil disposition that is natural to us all, and so moves us strongly, delightfully, constantly, as natural things use to do, and this makes it so hard, even where there's Grace to subdue it, and keep it within its bounds. Hereditary diseases are hardly cured, 
Morbi haereditarii graviores habentur adscititiis. Ke●●arm.  Self-love is hereditary to us, we are apt to have high conceits of ourselves from the very birth; till Grace humble and abase us, all our Crows are Swans, our Ignorance Knowledge, our Folly Wisdom, our Darkness Light, and all our own Ways best, though never so bad. Even the Regenerate themselves are in part tainted with it, and have fallen by it. David to save himself, acts a weak part, and counterfeits before Achish. Peter to save his life, denies his Saviour. Let us therefore set ourselves with full purpose of heart against this Epidemical, Soul-destroying, Land-ruining sin. To this end take these few considerations.  
1. Consider, this Inordinate, Vicious Self-love, is the Root of many great evils, Covetousness, Contention, Unthankfulness, etc. are all Virtually, Seminally, Originally, Fundamentally in this cursed Self-love. This is morbus, 
Morbi complicati difficillimè curantur. ut loq. Medici.  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 days, men have too high a conceit of themselves, and their own opinions, they imagine they can see more than all the Churches of God in the World. 

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 refined, Old Adam put into a better dress. A Moralised man is but a Tame Devil. Mr. watson's Serm. on Phil. 2.12. p. 20. Vbi plura.   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 Pelagians 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 dote on their own opinions, think their Heresy to be Verity; and their Vices Virtues. This will bring Vexation at last, it troubles us to be cheated by others in petty matters, but for a man to cheat himself wilfully, and that in a matter of the highest concernment, is the trouble of troubles to an awakened conscience.  


Hoc ad crimina nostra addimus, ut cum in omnibus rei simus etiam bonos nos & sanctos esse credamus, ac sic in nobis cumulentur iniquitatis effensae, praesumptione justitiae. Salvian. de Gub. Dei. l. 2.  
Phylautus qui se amat cum seipsum magis quam veritatem honorandum putet, quid justum, bonum, pulchrum sit malè judicat. Plat. de Legibus. l. 5.   2. 'Tis a Sin that blinds men so that they cannot see the Truth. Let a Minister never so clearly convince them, yet they will not be convinced; their deceitful hearts have a thousand evasions, no Juggler in the World hath so many tricks to deceive, as they have; many are blinded and deluded by Satan, he persuades men that they are in a good condition, and highly in God's favour. Where he dwells, he labours to keep all in Peace, by himself, 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 wilfully. 2 Pet. 3.5.  
No wise man will trust a known Cheater, yet such fools are men that they trust too much to their own deceitful hearts, which is the Grand Impostor of the World. 

See Doctor Hall, and Mr. Daniel Dyke on that Text, and Mr. Daniel Rogers on the History of Naaman. Mr. Ant. Burgess spiritual Refining; the 7. first Sermons.  
Bis miseri qui se non sentiunt esse miseros. Igno● antia a quae à Philantia & à cupiditate malâ proficiscitur, omni excusatione vacat. Fayus.   jer. 17.9, 10. the heart of man (i. e.) the whole Soul, the Understanding, Will, Affections, etc. is Gnacob, crooked, crafty, deceitful, and desperately wicked. It tells men of gold, but gives them counters; it makes them dream they are Kings, when they are beggars; like a hungry man that dreams he eats, but when he awakes he is hungry. Isay 29.8. This makes men so indulgent to themselves, their sins and errors must not be touched; these, Absolon-like, must be dealt gently withal, and which is the height of misery, it makes men insensible of their misery; they think themselves at the gates of heaven, when they are in the Suburbs of hell. This Self-indulgence spreads a veil over the eyes, and blinds the judgement that it cannot see what is amiss in itself. Isai 44.20. a deceived heart hath turned him aside, that he cannot deliver his soul nor say, Is there not a lie in my right hand? A Self-conceited heart, is a self-deceiving-heart; it cannot endure any Self-Examination, Selfreflection, Self-judging; it cannot endure to put the question to itself concerning itself; he cannot, he dares not, say, Is there not a lie in my right hand? What have I done? jer. 8.6. a gracious soul reflects upon himself, and cries, 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 man's sins be never so visible, yet he pleads innocency, and Not-guilty still jer. 2 34, 35. The Priests and People in Malachies time were very corrupt, yet when the Lord by the Prophet tells them of it, see how impudently 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 shamelessness 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 overweening partiality that is in us all by nature towards ourselves. This makes so many to pervert the Scriptures, and to apply the promises to themselves instead of threaten,  
3. This sinful Self overthrows Christian Society and Community, if one member be sick, 
Aegrotanté unâ, lamentantur omnes. Sicut te, non quantum te. Every man ought to have a greater care of his own soul, then of his brothers. V. Doctor Andrews, on Con. 5. cap. 7. ubi plura. Sibi placentes, multum tibi displicent. August. Confes. l. 10. c. 39  the rest of the members will sympathise with it; we are members one of another, Rom. 12.4. and should be sensible of the afflictions of joseph. Like Bees, when one is sick, the rest are sad. But Self-love hardens the heart, and makes it cruel to Father, Mother, Wife, Children, and Neighbours; whereas true love seeketh not her own, but the good of others. 1 Cor. 13.5. it makes us love our neighbours as ourselves, now every man wisheth (or at least ought to wish) his own eternal good heartily and sincerely. 'Tis therefore an ungodly Proverb which is used by too many. Every one for himself, and God for us all. But where every one is for himself only, there the Devil is for all. We must therefore change the Proverb, every one for his own, and for his Brother's eternal good, and then God will be for us all. Psal. 133. ult. There God commands the blessing, where Brethren 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 loathe ourselves, the more God loves us. jer. 31.18▪ 20.  
2. They are odious to men. 
Multi oderint, si te diligas nimis. Suldas.  As a public spirited good man (as much as in him lieth) doth good to all, and so is beloved of all, insomuch that some would even venture their lives for him, 
Homines supra modum se amantes, à multitudine malè audiunt, quippy qui foedo infamique cognomine, vov●cantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●istot. Eth. ●9 c 4.8. Pe●●e 〈◊〉 pereas Salvian.  Rom. 5.7. though for a rigid righteous man; scarce any will die, yet for a good man who hath been useful and serviceable in his generation, whose life and labours have benefitted many; for such a one (saith the Apostle) some would even dare to die. 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 lose ourselves more, than when we seek ourselves most. He that loves any thing better than Christ, shall lose it. Luke 9.14.17. john 12.25. Henry the Third, King of France, forsaking God and turning to Idols, he became a Catholic, 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 ruin our s●●ves, let us deny ourselves, and all that's dear to us for Christ; this is the only way to save all. As we must deny our Regenerate Self, 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 carnal Reason, 
Qui diligit se stultum non proficiet ad sapientiam, nec fiet quisquam qualis esse cupit, nisi se oderit qualis est. August▪ Est genus quoddam pietatis in hac re crudelem esse. Hieron.  and submit ourselves to God's counsel: in all our Ways we must acknowledge him. Prov. 2.5. 2 Cor. 10.5. being ready to deny ourselves 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. Christ's Mind now must be our Mind, and his Will our Will; now we desire to be men according to Christ's heart: now we are Friends to all his Friends, and Enemies to his Enemies, for ever. Now we hate ourselves for hating him, and take a godly revenge on ourselves for our former rebellions.  
[If any would see more of self-denial, which is directly contrary to that cursed Sin of Self-seeking; let him peruse D. Preston, His Treatise on self-denial. D. Reynolds Serm. on Matth. 16.24. Pinks three Serm. on self-denial Mr. jer. Burroughs, His Treatise of self-denial. Mr. Ambrose his Media, Edit ult. Fenner on Luke 9.23. Fol. p. 151. D. Tailor in Folio, in fine p. 1. Mocket on Mat. 13.45.  
6. Consider, that 'tis a great blemish to Religion, when the Professors of it are Self-seeking men; the Lord lays this as a blot on Ezekiels hearers, Ezek. 33.31. they gave him the hearing, but their hearts were set upon Covetousness. That But spoiled 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 Butts, they are great blemishes, and cause Religion to stink in the nostrils of the men of the World. 
Iribera me Domine à malo homine meipso, à me, me salva. Bern.  Labour therefore for self-denial, whereby we may advance God's glory, and our brethren's good, before our own private ends, and interests; and let that good man's Prayer be thy daily Prayer. Deliver me O Lord from that Evil Man myself.  
[Against Self-seeking, see two excellent Semons. Viz. Mr. jenkyn on Phil. 2.22. Preached April 9 1645. and Mr. Calamy on the same Text, at Paul's, 1654. Mr. Daniel Rogers, naaman's History. p. 98. etc. Mr. jacombs Public Spirit, A Sermon on Acts 13.36.  

Covetous, Boasters, Proud, etc.  
See here what a Concatenation of Sins there is, and how they are linked together, Self-Lovers, Covetous, Boasters, Proud, etc.  
Hence observe, That Sins (especially great Sins) seldom 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 ragged Regiment, and black Guard, to follow him; so he that admits but one great Sir into his heart, 
Res immoderata Cupido. Ovid.  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 Tyrannizeth over you. 'Tis insatiable, and knows no bounds. E. G. David's great Sin of Idleness, brings forth Adultery, Murder, Lying, Drukennesse, Inhumanity, Cruelty. So Lot's Drunkenness brought forth Incest; Peter's Self-confidence brought him to a denial of his Master, & every denial was worse than other. Mat. 26.72, 74. Adam's eating of the Forbidden fruit, brought with it a breach of all the Commandments (as Divines observe) and if it be thus with God's children, who Sin with Reluctancy, oh how violently will Satan drive on his slaves, who give themselves up to Sin! Thus jezabel cove●s Naboths Vineyard, but doth she stay there? no, but she suborns false witness against him: and takes away hi● life. judas at first was a Hypocrite, than a Covetous Caitiff, and at last sells his Master; so that what we say of Errors in Opinion, 
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.  is most true in matters of Practice; Concesso uno absurdo consequentur mille; Grant but one, and many will follow. As there is a Concatenation of Virtues, so that he who hath one in Truth, hath all. As 2 Pet. 1.5.6.7, 8. add to your Faith Virtue, Knowledge, Temperance, etc. there is a golden chain consisting of eight Virtues, as so many Links; for the complete 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. Virtue, 
Virtutes morales sunt ad invicem connexae. Aquinas, 1. 2●. q. 65. art. 1. una virtus sine aliis aut omninó nulla est, aut imperfecta. Greg. Omnes virtutes ita sibi connexae concatenataeque sunt, ut qui unicâ caruerit omnibus careat, & qui unam habuerit, omnes habeat, Hieron. in Isai. 5 6.  no true Faith without Virtue, no true Virtue without Knowledge, no true Knowledge without Temperance, no true Temperance without Patience, no true Patience without Godliness, no true Godliness without Brotherly kindness, no true Brotherly kindness without Love, This is that golden chain which God bestows on those whom he doth more especially honour. As Christ was adorned with variety of Graces. Isai 11.2. so is every Christian in his measure, he receives Grace for Grace. john 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 linked one in another, 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, unless God stay 〈◊〉 and restrain it: e. g. admit of Covetousness, then follow Usury, Bribery, Boasting, Lying, Forswearing, Murder, etc. So true is that, james 2.20. He that breaks one Commandment, 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 Cockatrices in the shell, dash these brats of Satan against the stones, fly the very appearance of evil, 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 itself, till it become irresistible. Prov. 17.14. as little Thiefs, let in at a Window, unbolt the doors 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, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, argenti amantes.  
Rem, rem, quocunque modo Rem. Hor.   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 Pious, they have an eye at gain. One being asked what was the sinews of War? he answered Money; being asked the same question a second time, he answered Money; 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 profane 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 cattle and their substance will be ours. Gen. 34.22.23. 

Propter oves & hoves & pecora campi.  
Primus & maximus Philautiae foetus, avaritia. Espencaeus.   This sin of Covetousness, is Self-love's Firstborn. As all good comes from Love, which diffuseth itself for the benefit of all; so all evil, and especially this of Covetousness, comes from Self and Private spiritedness, which contracts the Spirit, and sordidly makes it all for itself. This Sin is become general, and so the more dangerous; like a Leprosy it hath overspread the land: as the Lord complained of Israel, so he may of England. Jer. 6.13. From the least of them to the greatest, every one is given to Covetousness. See what follows. ver. 19  
2. This sin is now committed 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 jonah to preach unto them, and they repent: but we have had many jonahs', Ieremies, daniel's, ezekiel's, and yet we abide impenitent.  
2. They had but one Sermon, and that a short one, yet they repented of their Covetousness 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 return at the Preaching of Noah, the flood shall drown them: if Pharaoh will not hearken to Moses voice, the sea shall swallow him: if Elies sons will not hearken to the voice of their Fathers, 'tis a Sign God hath a purpose to destroy him.  
This Sin of Covetousness 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 greatest sins, and breaks the marriage knot. God bears with other sins, but this is a God-provoking, 
Amor tuus, Deus tuus.  and a Land-destroying Sin. When people once choose new Gods, war and judgement will soon be in the gates, judges 5.8. when Idolatry comes in, God goes out. Now the Covetous man is a gross Idolater, for he loves his money above God, he trusts in it, and saith to the wedge of Gold; Thou art my hope. job 31.24. He thinks himself more safe with his money in his bags, 
Quod elegeris, praetulisti. Salvian.  than all the Saints who have Gods promises for their Portion, and the loss of his money grieves him more than the loss of God's favour. Hence Bernard compares Covetousness to a Lady riding in in a Chariot, whose wheels 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 God's providence and promises.   
2. 'Tis called the Root of all evil. 1 Tim. 6.10. nor money, but the inordinate love of money is the Root of Pride, the Root of Theft, Murder, Bribery, Perjury, Usury, Heresy; Apostasy, Oppression, false weights, false wares, etc. in a word, 'tis the Root not only of one or two, but of all evil. 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 branches, but they must strike at Covetousness, which is the Root. The Covetous man, 
— Quid non mortalia pectora cogit Auri sacra fames? Hor.  whose afflictions are inordinately set on money, will not stick at the breach of any one Commandment, for gain. Hence Solomon setting forth the vile practice of lewd m●n, Prov. 1.10. to 18. in the nineteenth verse he sets down the Root of all that; Murder, Theft, Villainy, etc. So are the ways of every one that is greedy of gain Hence Habbakuk [2.9.] calls it an evil Covetousness. 'Tis easy to lead it through all the Commandments, for although the Covetous man do not actually break the mall, yet he breaks them habitually and dispositively; there is an inclination and a disposition in him (when a temptation comes) to break them all. Hence David prays. Psal. 1 19.36. incline my heart unto thy Testimonies, and not to Covetousness. Implying, that Covetousness draws a way the heart, not from one or two, but from all God's Commandments.  

1, The Covetous man is an Unbeliever, he trusts in his riches, and loves them more than 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 Caesar's Image, and makes a clod of earth his God. job 31.24. His Bills are his Bible, his Goods his God, and his Pictures, his Scriptures.  
3. For gain, he'll swear and forswear, he'll abuse the word and works of God.  
4. He thinks all time lost which is spent in the Service of God. Hence usually they keep their Feasts, go to Fairs, sell their Wares, visit their Friends, and send their servants on needless errands on the Lord's 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, heavy to those sacred solemnities, and cry out as those cruel, covetous Jews. Amos 8.5. When will the New Moon be gone, that we may sell corn.  
5. For Money he'll go to Law with his own Father, abuse his Mother, wrong Magistrate, Minister, any one for Money. This makes men cruel and unnatural to their Relations.  
6. How many Murders are committed, 
Avaritia Christum vendidit.  and all for Money; To get Money, judas will sell Christ himself; and many Popes give themselves, body and soul, to the Devil. How many Covetous, cruel Landlords, by oppression, eat and drink the blood of their Tenants, and their Families. jer. 22.17. Exek. 22.13. and many by their excessive sorrow for the loss of their money, oft become guilty of their own deaths.  
7. For Money the Pope's Holiness will erect a stew, and tolerate whores, and others cast off all modesty and chastity.  
8. For Money men will rob, 
He that would see these more enlarged, let him peruse Mr. Dykes Ser. against Covetousness. p. 17. etc.  cousin, use false weights, false wares, etc.  
9 What Lying, Slandering, Backbiting, etc. and all for Money? jezabel will suborn false witness, to get Naboths Vine-yard.  
10. He's always coveting his neighbour's goods, and this Commandment he breaks above all the rest: for though he cannot get a Kingdom, yet his Covetous heart may desire a Kingdom.   
3. Consider 'tis a sin which the very Heathen, by the dim light of Nature have contemned and condemned. Bion calls it the Metropolis of all evil. 

Animi parvi & angusti est amare divitias. Cicero.  
Tolle tu, ego sum Themistocles.  
Magni est animi magna contemnere, & mediocria malle. Granatensis è Seneca.  
That little Book hath the flowers of Seneca, Plutarch, and other choice Moralists, and may be very useful for young Students.   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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magnus; quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. non terrae filius, non terrenus. Now shall not Faith do that which infidelity hath done? shall Nature excel 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 observed, that he never read in all the Scripture, of any Saint that was ever branded for Covetousness. We read of their falls into other sins, as Aaron's Idolatry, Lot's Incest, Noah's Drunkenness, David's Adultery, etc. 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, 
V. burroughs Serm. on John 18.36. ●erm. 3. p. 270.  that of all sins he was most free from this, and in this respect I could wish we were all Lutherans. We should answer Temptations to this sin, as Nehemiah answered his Adversaries, when they would have had him fly, Neh. 9.11. Should such a one as I fly? 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 under such special protection, and have such plentiful provision, should I be covetous? Let the Dogs of the World fight for these bones, and scramble for these scraps; let Esau, Laban, Ahab, Achan, Balaam, jezabel, judas, Demas, Simon-Magus, feed upon these husks: but let the Saints who are clothed 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, etc. job was eyes to the blind, and feet to the lame, he never did eat his morsels alone. job 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 careful 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 choke the good seed of the Word, Luke 8.14. and blind the understanding. Isai 56.11, 12. greedy dogs cannot understand, because their minds run all upon gain. This sin so besotted the pharisees, that they derided even Christ himself, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Subsannabant eum quasi contracto naso, non poterat avaris, non ingrata aut etiam non ridicula esse tam severa liberalitatis praescriptio. Grotius.  
They say, the Mountains are barren, where the golden Mines are.   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 pharisees did. Thus Ezekiels covetous he arers derided him. Ezek. 33.30, 31. So that we may as soon expect a crop of corn on the tops of barren Mountains, as a crop of Grace in the hearts of Covetous Cormorants.  
5. It eats out that love and tenderness, it destroys that Society and sweet communion which should be amongst the Sons of men. It turns men into Hogs, and Christians into Cannibals. It makes men churlish Nabals, and renders them cruel and unnatural to the wives of their bosoms, 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 greedy of gain, troubles his own house. He fires his own nest, when he thinks to feather it, and troubles all his own household with haste and hurry to get gain, he overworks both servants and cattle, he brings Lawsuits upon himself, and at last a curse upon his posterity; 
Nulla avaritia sine poena, quamvis sit ipso satis poenarum. Sen.  and so Passively, as well as actively, he is said to trouble his own house: what did Achan and Ahab get by their covetousness, but ruin to themselves and their posterity? So Gehazi by his covetousness brought a Leprosy upon himself, and upon his posterity. 2 Kings 5.26, 27. and King jehojakim ruined himself by this. jer. 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 sorrows. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumcirca perforant.  1 Tim. 6.10. they wound themselves on every side, as if one were stabbed all over from top to toe: insomuch that they are seldom free from vexing cares, tormenting fear●, and toiling labours.  
7. It makes a man odious to God; however the world may admire such, yet God's soul abhors them. Psal. 10.3. he dislikes all sinners, but he abhors 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 cries Woe to them that load themselves with thick clay. [Hab. 2.5, 6.] (i. e.) with these earthly things which burden and oppress the soul; 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 careful 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 against 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. jer. 2.31. therefore the Lord outs his of their creature-confidences, and makes them sensible of their lost and fatherless condition, before he shows them mercy. Host 14.3. other sins which are carnal and sensual, are more easily discovered, and conquered; but covetousness is a more close, cloaked [1 Thes. 2.5.] spiritual sin; and so is more hardly discerned, and more hardly cured. And this amongst others is one Reason why, 
An avarus sit deterior prodigo? Aff.  for one covetous person which returns there are twenty prodigals: which brings me to that Question, Whether a Covetous man be worse than a prodigal?  
Answ. We must distinguish of prodigals.  
1. Some are compounded ones, and have many other foul enormities mixed with them, as Idleness, Whoredom, Drunkenness, etc. and these aggravated by long continuance in them; now there's more hope of a Temperate young Worldling, then of such a compounded Prodigal.  
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's.  

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 blessedness, 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 prodigal hurts himself, yet benefits others; but the Covetous miser defrauds both himself, and others.  
4. The prodigal is more tractable, and sooner reclaimed by reason of his poverty, misery, and affliction, his ear is opened, to discipline, and he more ready to hearken to good counsel. Luke 15. But a covetous man, the more he hath, 
Omnia vitia cum senectute senescunt, sola avaritia juvenescit.  the worse he is; and the older he grows, the harder 'tis to reclaim him: other sins, age may bereave a man off the acting them; but covetousness 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, than 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 employment, whether it be 

magistratical,  
Ministerial,  
Martial, or  
Domestical.    
1. He's an unfit man to be a Magistrate, such a one will transgress for a morsel of bread, any base reward will bias him, and therefore jethro describing a right Governor, tells us [
* See this Text excellently opened in Mr. Sam. Wards Serm. p. 395. Tantum valent leges, quantum volunt (imò valent) Reges. Beda.  Exod. 18.21.] that he must be, 

1. A man of Courage, a magnanimous man, one that fears not the faces or frowns of any, be they never so many or mighty; else he'll soon be daunted and discouraged. The want of this made fearful and faint-hearted Rehoboam to be branded for a child viz. in heart and courage [2 Chron. 13.7.] though he were then above 40. years old, as appears 1 Kings 14.21. therefore God commands joshua [1.7.] too be strong and of good courage, and the like counsel 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 inferior fears. Micajah feared not two great Kings sitting on their Thrones in Pomp, because he saw a greater than they, 1 Kings 22, 10.14.19. no man can be truly valorous, but he that is truly Religious; as we see in joseph, Nehemiah, Daniel. The fear of God is the Foundation of all Virtue; without it [non sunt verae virtutes, sed Vmbrae] they are mere shadows.  
3. He must deal justly and truly, sifting out the truth, that the poor be not oppressed.  

Even the most precious 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 compassing of what his soul loveth. Ward.  4. He must ●ate covetousness. Public persons must have public spirits, not seeking themselves, but the common good, else he'll take bribes, which blind the eyes of the wise, so that they cannot discern between a good cause & a bad: it makes them partial, & perverts judgement; making men pass sentence on his side, from whom he received the bribe. Hence the Lord so oft condemns 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 ears, 
Olim Graeci pecuniam bovis simulacro signabant, hinc Proverb. Bos in lingua; nullum vitium tetrius quam avaritia, praesertim in Principibus & Remp. gubernantibus. Cicero.  tie 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 judge should ask me the way to Hell (saith B. Latimer) I would show him this way. First, Let his heart be poisoned with Covetousness. 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 judge, should be Hangum tuum, a Tyburn Typpet to take with him; if it were my Lord chief justice of England, or my Lord Chancellor himself, to Tyburn with him. As birds are caught with birdlime, so are men with gifts: 
Munera non capiant ne iis capiantur, & jus violent.  and therefore men deal 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 helped to ruin 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. job 15.34. though bribes may build them, yet bribe-takers cannot protect them, for God hath said it; who is able to perform it, 
See Beards Theatre of God's Judgement. lib. 2. cap. 38, 39, 40  that the Tabernacles of Bribery shall be consumed. This hath made God's servants careful to keep themselves pure from this sin. 1 Samuel 12.3. Acts 20.33. and the Lord hath promised Life and Happiness to such. Psalm 15.5. Prov. 15.27. Isai 33.15.    
Quest. Are all gifts unlawful, and may a man never take a gift?  
Answ. We must distinguish of Gifts.  
There are six sorts of gifts. 
See Mr. Clerk Mirror. cap, 12   

1. Gifts of Piety, to promote God's worship.  
2. Gifts of Charity to the Poor.  
3. Gifts of friendship to preserve amity.  
4. Gifts of duty and gratitude from inferiors to superiors, to testify their Obedience, and Thankfulness.  
5. Gifts of bounty and favour from superiors to inferiors, 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, 
See Mr. Clerks Mirror. cap. 15. Edit. 3.  that tend to the destruction of our Brethren, and the perverting of justice; 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 sinful 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. john Downam's 4. Treatises against Swearing, Drunkenness, Whoredom, and Bribery. Willet on Exod. 23.8. Doctor Downam on Psal. 15.5.  
2. It unfits men for the Ministry. Covetousness is odious in any man, more odious in a Magistrate; but most odious in a Minister: who by his life and doctrine ought to witness against it. It troubles us to be abused by strangers, but to have our menial servants, and such as are near to us, to prefer the trash and dross of the earth before us, that is the highest and horridst ingratitude: insomuch that a dull Ass reproves Balaam for it, 2 Pet. 2.15, 16. With what face can a man reprove that in another, of which himself is guilty? therefore 'tis made one special 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. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non amans pecuniam; non dicit, non habens, sed non amans.  
Negotiatorem Clericum, & ex inop● divitem, ex ignobili gloriosum, quasi quendam Pestem fuge. Hieron.   The man of God must not only go, or run, but Fly from this Vice, 1 Tim. 6.10, 11. for a Minister to be a Mercenary man, or a Market-man; or by flattery and daubing, to curry favour, and get riches, this is that filthy lucre, so oft cendemned in Scripture. Such are called greedy insatiable dogs, Isay 56.11. who for a slight reward profane the Name of God, Ezek. 13.19. Paul knew what a blemish this would be to his calling, and therefore he was always careful to shun the very appearance of it. He oft parted with his right for Peace, & demanded not what was his due, 
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. Robinson's Essays. Observ. 31.  but laboured with his hands (in the Church's infancy and low condition) that he might not be burdensome to any. 1 Cor. 9.6, 7. 1 Thess. ●. 5, 6.9. We are soldiers, and therefore we must not entangle ourselves in these low things. 2 Tim. 2.4. Caution, yet let no man accuse us of Covetousness, for demanding those deuce, which by the Law of God, and the Laws of the Land, are due unto us. The labourer is worthy of his hire, saith Christ, Matth. 10.10. this Paul proves by many Arguments 1 Cor. 9.7, 8, 9 1 Tim. 5.17, 18. Many would have us Preach for nothing; when soldiers will fight for nothing, and Tradesmen 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 pains, and may justly demand it for our great labour, yet we do not make that our end. The conversion of souls, 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. 
Sal terrae, cap. 9   
3. He cannot be a good soldier, that minds money more than the cause of God; such a one will betray his trust, or plunder, and use violence: This S. john foresaw, and therefore commands soldiers 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, 
Finis denominat opus.  and so will fly in a time of trial. As the man must be good, and the cause good, so his end must be good, else he mars all.  
4. He's unfit to govern a family, he'll make slaves and drudges of his children and servants. 
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 actor's of sin should be tormented.  Better be some men's beasts, than 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 mere Earth, Earth, Earth. jer. 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 mere Earth, and have their names written in the Earth, which shall be their Hell, as some conceive. jer. 17.13.  
[He that would see more dissuasives from this sin, let him peruse Mr. Boltons' Directions for walking with God▪ p. 289.288. etc. where you shall find 12. excellent considerations against it, and Mr. Palmer's Memorials. p. 10.3. etc.]  
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 itself under the Cloak of good husbandry, frugality and thrift. 1 Thess. 2.5. I shall therefore give you some signs and characters of a covetous man. This sin may be discerned.  

See more signs in Mr. Capell of Tentation. Part. 3, cap. 3. Sect. 9, 10. Mr. Burrows on Psal. 17.14. p. 341. etc.  By our 

Thoughts,  
Words, and  
Works.    
1. Try yourselves 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. job 42.2. and therefore by them we should try ourselves; they are the peculiar acts of God's 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 displeaseth him, Gen. 6.6. Prov. 6.18. Isai 65.2, 3, 5. Zach. 8.17. jer. 4.14. Rom. 2.2.21. not only the works, but also the Thoughts of the wicked are an abomination to the Lord. Prov, 15.26. and though Thoughts are free in respect of the Courts of men, yet they are not free from the Allseeing eye of God, Isai 66.18. I know their thoughts.  
2. They are not free from God's word, it takes hold of them, Heb. 4.12. Exod. 20.17.  
3. They are not free from his revenging hand. jer. 6.19. Rom. 2.21. Revel. 2.23.  
2. We should try ourselves by the thoughts and devices of our hearts, because 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 goodness of a spring by the water which runs 7. miles off, as he may by going to the Fountain head: so we cannot judge so well of ourselves, by our actions, which are as streams, as we can by our Thoughts, for there are many 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, etc. first, his thoughts are so, and thence come evil 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 firstborn. Exod. 22.39. he calls not now for the firstborn of our flocks, or bodies, but of our souls: these must be kept more especially for him.  
3. They are the Universal Acts of the heart, which discovers itself most clearly by them.  
4. They are the swiftest acts of the heart, nothing swifter than thoughts, we can think of a thousand things in a little space.  
5. They are the conscientious 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 always 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 ourselves 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 dost plod most upon? as the liberal man deviseth liberal things, and by them is established; 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, days without number, and he is seldom in their thoughts, but their minds run altogether on their Oxen, Farms, 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 Covetousness. 2 Pet. 2.14.  
[Concerning Thoughts, see Doctor Goodwin, Vanity of Thoughts, Doctor Burges his Serm. on jer. 4.14. Fenner on Philip. 3.19. Fol. p. 43. P. 1. and on Isay 55.7. Fol. p. 139. Mr. Angiers' Treatise. Doctor Preston on Rom. 2.18. Serm. 3. p. 69., 70. Hooker, Souls 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 Warehouse 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 Countryman a man is by his language, 
Index est animi Sermo. Qualis vir, talis oratio.  a Frenchman speaks French, etc. So we may guess at men by their language; a good man hath good language, he speaks the language of Canaan; an evil 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 spiritual things, and he is tanquam piscis in arido, out of his Element, he hath nothing to say. It's a sure sign men are of the World, when they speak only of the World, 1 john 4.5. when the sum of their talk is, Who will show us any good. Psal. 4.6. (i. e.) who will show 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 betrays them.  
3. By thy Works, and walking towards 

Thyself,  
Thy Family,  
Thy Neighbours.    
1. When a man lives besides his Estate, and can scarce allow himself Meat, Drink, Apparel, Rest, or things convenient: this argues a covetous spirit, for he that is cruel to himself, to whom will he be good? Solomon esteemed it a great evil for a man to have riches, 
Avarus nemini bonus, sibi verò pessimus. Seneca.  and no heart to use them. Eccles. 6.1, 2. like an Ass which carrieth gold for others, when itself feeds on thistles. This man is always poor, and wants as well that which he hath, as that which he hath not. Like Tantalus, who sat up to the chin in water, 
Desunt inopiae multa avaritiae omnia, Sen. See Mr. Manton on james 5.2, 3. p. 522.  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 far from being like Dorcas, who made coats for the poor whilst she lived, [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 never prayeth with them, or for them. He's cumbered 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 cruel is he? he wracks them, he squeezeth them, he sucks them, till he hath got all the blood out of their bodies, and money out of their purses. They grind the faces of the poor, as the Milner doth his corn, so long as there's any meal to be had out of them. Isai 3.15. yea so exceeding cruel are they, that they do not only fleece, but flay them; Micah 3.2, 3. They pluck off their skin 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 Cauldron. Observe the Method of these cruel Cannibals, barbarous butchers, and cursed Cooks.  

1. They flay off the skin.  


Pellis, caro & ossa, hic facultates significant. Grotius.  
Tunc ossa frangunt, cum imponunt onera graviora quam quae ab illorum viribus sustineri possint. Sanctius.   2. They eat the flesh.  
3. Like dogs they fall to gnawing the bones. They break the bones, they'll get somewhat out of the bare bones; they suck them, they beat them, they heat them again; to fetch out marrow; and at last boil them again, to get out the utmost drop of fatness. How do the Prophet's thunder out Woes against unmerciful oppressors. Isai 5: 8. Amos 1.3. & 2.6, 7. Habbak. 2.11, 12. Mal. 3.5.   
Yea, 

Olitorem odi qui radicitus herbas excidat.  
Quid? num & pellem vis? lanâ contentum esse oportet. Boni Pastoris est, tondere pecus, non deglubere.   the wiser sort of Heathens have abhorred such cruelty. Philip, King of Macedon, being counselled to increase his Revenue, wisely answered. I like not that Gardener 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 shorn, it will grow again, but if the skin be pulled off, then farewell all.  
2. When men are hard-hearted 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 nothing for a pious David, 1 Sam. 25.10, 11, 36.  
3. It argues Covetousness, when men are overreaching and unrighteous 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 assessest; 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, etc. 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 Deuce belonging to Caesar which must be freely and cheerfully paid: 
Non date, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddite, ut justè debitum.  Matth. 22.21. Luke 20.25. Give unto Caesar (saith Christ) what is Caesar's due, give it as willingly, as if it were a free gift; so saith Paul, Rom. 13.7. render to all their Deuce, Tribute to whom Tribute is due. Hence Christ, though he might have pleaded Freedom (as being of the blood) yet for Peace-sake, 
V. Perkins 2. Vol. on Phil. 4.5. p. 445.  and to avoid Scandal, 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 under them, both Temporal and Spiritual; we sit queitly under our own Vines: no Plundering, Firing, 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, Commonwealth, Armies, Navies, Counsellors, Schools, Universities, Hospitals, etc. be maintained without Taxes, and therefore there is a great deal of Equity, and Necessity in their payment.  
2. You that groan before you are sick, 
V. Burroughs. Host 8.10. Observ. 2. cap. 2.  and murmur without a cause, must know, that your Blessings are far greater than your Burdens. We enjoy Houses, Lands, Wives, Lives, Children, Peace; and above all, the Gospel of Peace; the Token of God's special presence amongst us, for this mercy alone: many of our forefathers would have given twenty times our Taxes, and have thought it nothing: if one should give us a 1000 l. per annum, provided we would pay a Pepper-corn every year, to testify our Thankfulness, we would count him unworthy of so great a gift, who should deny so small a favour,  
3. Suppose superiors should lay unjust Taxes on us, yet must we patiently undergo them; remembering 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 showing 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 privilege of our Nation, 
Si antiquitatem spectes, est curia vetustissima; si degnitatem, est honoratissima; si surisdictionem, est capacissima; Huic ego nec me●●s rerum, nec tempora pon●. S. Edw. Cook.  above all other Nations. 'Tis that Government which the Lord hath wonderfully owned in all their set battles, and miraculously preserved in despite of all opposition. 'Tis observed by a great Master of the Law (Sir Edw. Cook) that no Prince ever prospered, 
Nec aliud adversus validissimas gentes pro nobis utilius, quam quod in common non consulunt, rarus ad propulsandum commune periculum conventus; ita dum singuli pugnant, universi vincuntur. Tacit. in vita Ag●icol.  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 vanquished the ancient Britain's for want of Parliaments.  
Object. Parliaments have done very little good, Errors and Disorders, still abound, etc.  
Answ. Omne invalidum naturâ querulum. Weak men are full of complaints; when men faint in time of trial, it argues their strength is but small.  
1. Know, Parliaments have done much, very much, considering the Mountains of opposition which they have met with,  
2. Had not my sins, and thy sins hindered them, they had done more. We oft murmur at Moses and Aaron, when 'tis our own Rebellion that keeps us in the wilderness.  
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 published Ordinances and Acts in Print against them.  
3. We hope this present Parliament will take further Order for the suppressing 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. 
Solenne est Christianis ut crimina seditionis, & laesae Majestatis à persecutoribus affingantur; quibus tamen non sint obnoxii. Gentum Magdel. 2. Col. 420.  viz. That they are enemies to Caesar, Factious, Seditious, Turbulent, etc. Thus Haman accused the Jews for Breakers of the King's Laws. Hest. 3.8. Paul is counted 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 Superiors have no better Subjects in the Land, than such as fear the God of heaven. These obey for conscience sake, when others obey only for Self, and out of Fear. These will sacrifice their Lives and Estates, in just and Honourable ways, for their Governors; 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: whilst the wicked are Cursing, Swearing, Drinking, Murmuring at Taxes, and Transgressing their Laws. 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 Superiors but by our wise, inoffensive walking, we should labour to win their hearts to a love of the truth. As a wise and virtuous 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 Floodgates to all Licentiousness and Villainy; men would be like Ishmael, wild men, every man's 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, judg. ult. ult. Without Government, one man would be but bread for another, as in the Sea, the greater fi●h devour the lesser. Hab. 1.14, 15. 
Pisces majores glutinant minores. Prov.  Take away Government, and what Rapes, Rapines, Tumults, and Disorders, would there be? every man's lust would be a Law. Better have Tyranny then Anarchy, a Tyrant than no Government. Better live in a State where nothing is lawful, then where all things are lawful to be done. 'Tis a very bad Government indeed, that is worse than none at all, where there is Magistracy, some may be oppressed and wronged; but none can be righted, where there's none. Better poor people should sit under a scratching bramble, then have no hedge at all to shelter them from the storms of popular fury. Seeing then that the Magistrate is the Minister of God for our good, both Temporal and Spiritual. 
See the benefit of Magistracy in an elaborate Serm. of Mr. Gournall on Isai 1.26.  Rom. 13.4. Seeing he is a means 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 designs. And they deserve to be branded for sordid Earthworms (unworthy to enjoy any Privileges in a Nation) that shall murmur or repine at such just Assessments as tend to the preservation of the land both in its Being, and Wellbeing. 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 especial Pretences, 
Vitia nostra quia amamus, defendimus; & malumus excusave ista quam excutere. Seneca epist. 117.  and Fig-leaves, under which the Covetous would hide themselves.  
1. Obj. 'Tis but a small sin (say some) 'tis Frugality, Thrift, Good-husbandry, etc.  
Answ. Is Idolatry, and spiritual Adultery a small sin? Is the root of all evil, and the breach of all the Commandments, a small matter? is it a matter of nothing that brought the Leprosy on Gehazi, and his posterity, stoned Achan, and brought judas to the halter?  
2. Know that the Devil puts the finest names upon the foulest Vices. Heresy is New-light, 
V. Brook●. Remedies, Device 2. p. 18, 19  Sottishness is Sanctity, Pride decency, Drunkenness good-fellowship, and Covetousness good-husbandry; though it brings men to beggary. Prov. 11.24. there is that withholds more than is meet, and it tends to poverty.  
2. Object. I do but make the best of mine own, and that is no sin.  
Answ. 'Tis true, in just and honest ways, we may make the best of our own, but if you go about by Usury, Oppression, etc. to raise yourself and yours, than you make the worst of your own. Hereby you get care to yourselves, envy from your neighbours, become a prey to thiefs, bring peril to your persons, curses on your children, Law for your Heirs, and damnation to your Souls.  
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 than an Infidel. 2 Thes. 4.12.  
Answ. Some have no charge, 
V, B. Halls C. C. chapt. 2. p. 13.  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 heir may be? he may be a spendthrift, and waste that in a short time, which thou hast toiled for all thy days. Eccles. 2.18.19.  
3. Though Parents may & must provide for their own, yet it must be in a moderate, prudential manner, not with a carking, vexing, distrustful care; pious education, 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, 
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.  and bring them up in his fear. Ephes. 6.4. We may love our children, but it must be In, and For the Lord; we may not to raise them, ruin ourselves, nor to make them rich, make ourselves poor; nor to get temporals for them loose eternals for ourselves.  
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 die, 'tis uncertain to whom we shall leave them. Thine enemies may be thine heirs, for aught 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, haman's for Mordecai, and the Canaanites for the Israelites. Hence Christ makes it the note of a ●oole, so to mind temporals, 

Cum peste avaritiae jungitur pestis desidiae. Gr. g.  
Qui sibi longa tempora promittebat, diem sequentem non vidat. Greg.  
Quaeris horrea? habes horrea, scil, ventres pauperum. Basil.   as to lose eternals. Luke 12.16, etc. That rich fool, like a secure Epicure, sings a requiem to his soul, and promiseth himself many years, when he was not sure of one day. But what saith God to this covetous 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 pains. The World accounts such wise men, but in God's Dictionary their name is Fool, and their folly appears, in that they never think on the shortness of their lives, 
Insipientis est dicere, non pu●âram. Cicero. Nihil aequè pro dest ad temperantiam omnium rerum quam frequens meditatio brevis & incerti aevi. Seneca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam tuam repe●ent.  the uncertainty of riches, and the great account which they must give for them.  
2. God comes suddenly and unnexpectedly upon him. This night shall thy soul be taken from thee. Thou dreamest of many years, behold in this night of thy ignorance, and darkness, in this night of thy security and negligence, whilst thou art glorying in thy riches, Bags, and Barnes, comes a Fever, Plague, Sword, etc. and sweeps thee and thine away.  
3. The devil fetcheth his soul against his will; a rich worldling is loath to die; a good man patiently and quietly commits his soul to God, 1 Pet. 4.19. but a wicked man's soul is required of him. This night they, viz. the Devils, whom thou hast served, and obeyed, shall require thy soul: for as the good Angels do carry the souls of the godly into Abraham's bosom, so the evil 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, 

Infelicissime omnium, cogitas quam bene alii post te vivant, non cogitas quam malè ipse moriaris. Salvian, ad Eccles. Cath. l. 3.  
O miseranda conditio? bonis suis aliis praeparat beatitudinem, sibi afflictionem; aliis gaudia, sibi lacrymas, aliis voluptatem brevem, sibi ignem perennem. Idem ibidem.   whether for a Friend, or Foe, a Kinsman or a Stranger, a Wise man, or a Fool, a temperate 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, 
See more in B. usher's Method for Meditation. Duty 6. p. 149, etc.  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 Religion, and yet be a covetous wretch, as we see in judas, 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. covetousness is a secret sin, and cleaves close to the natures of the best. Hence Christ warns his own Disciples to beware of it, Luke 12.15. & 21.34. Yea the more pious any man is, the more the Devil will tempt him to this sin. This made St. john write to those that were strong in grace, and fathers in Christ's School, to take heed of loving the world. 1 joh 2.15.  
5. Obj. Men praise me, and therefore I am not so bad as you would make me.  
Answ. Yet God abhors 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, 
Sublatâ ca●sà tollitur eff●ctus▪ Christians should live above the world▪ 'tis much below them to stoop to these beggarly enjoyments etc. jacomb, enoch's walk. p. 20, 21. Vbi plura.  let him peruse M. Capel on Tentat. Part. 3. Sect. 8. p. 329. Edit. ult.]  
Quest. But what Means 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 covetousness is Diffidence and Distrust of God's providence, and promises. This unbelief is the very Root of all those Vexing, Inordinate, Tormenting cares, which possess men's hearts. They question whether God will provide for them, and therefore they are so excessively careful to provide for themselves. The weakness of the Disciples faith strengthened their fear about food and raiment, Matth. 6.30. The Lord foreseeing this, hath for our support promised, that he will never leave us, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nequaquam neque unquam te deseram. Beza.  
Quintuplex negatio apud Graecos vehementer negat.   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 Sparrows, and feeds the Ravens, will not fail his people; 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 Corrival; 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, 
Fides famem non formidat. Tertul. Fide armatus difficilia quaeque potest.  for it fears no Famine, Dangers, or Difficulties. Get assurance of heavenly things, that will ennoble your minds, and make you to contemn earthly things. If you be risen with Christ, and have set your affections on things above, they will die to things below. Colos. 3.1, 2. He that is filled with sweet meats, cannot away with courser fare.  
2. Discontent with men's present condition, man is a poor froward, wayward, perverse, discontented piece. God hath much ado with u●. 
The proud man hath no God, the unquiet man hath no neighbour, the distrustful man hath no friend: but the discontented man hath not himself Herle's Poliop. p. 1. c. 4.  I● Israel be in Egypt, he than 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 Mistress, the old man young, the single man married, and the married man would feign be single again.  
1. Consider that this discontent with thy present condition is a dangerous Temptation, It makes men unthankful to God for present enjoyments, and to undervalue the blessings they have.  
2. Discontent makes men like to the Devil himself, who is a proud discontented spirit, jude 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 happiness in himself: 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 joyful, as if he abounded with all creature-comforts. Hab. 3.17. Psal. 16.5, 6, 7.  


See more Judgements on covetous persons.  
Beards Theatre of God's Judgements. Part 2. cap. 5. p. 58. in Folio.   3. Discontent brings ruin, Ahab was not content with a Kingdom, 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 than 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 sweetness which God hath given them. judg. 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 better be without it. Such Preservations ofttimes are but Reservations to some greater judgement. This ruins men in Temporals: as a rolling stone gathers no moss, 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 practices; such bring themselves into a snare, and do so drown themselves in perdition, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in profundum exitium demergunt.  
This is finis operis, though not finis operantis. The end of the action, though not the intent of the agent.   that they seldom or never rise again. 1 Tim. 6.9. So did Balaam, jude 11. and Achan, Ahab, judas. This ruins 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 Devil into men's hearts. Ephes. 4.27. He loves to fish in troubled waters, and carefully observes all excesses in us, whether of sorrow, or joy; and acts accordingly.  
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 eminent places, and these he adorns 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 useful and beautiful in their places. It's a great dignity to be the least member of Christ's mystical body.  
2. Though thou be inferior in some things, yet thou mayest excel in others. Another, it may be, may have more knowledge; yet thou mayest practise more. Another may have more Learning; but thou more Humility. Aaron excelled in eloquence, and freedom of speech; but Moses excelled in Wisdom, Solidity, and Meekness. God in his Wisdom hath so ordered it; that no man hath all things; but some excel in one thing, and some in another, that we might all be useful in our way, and helpful each to other.  
Quest. But suppose the Lord should call me to a higher place, must I still content myself 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 joseph, David, Hester, Daniel; We may and must with Thankfulness 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. 

Quae à De● dono accepimus, 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: estate Domini auri, non servi. Aug. in Psal. 123.   As he hath exalted us, so we must exalt him. Like jehosaphat, when God gave him riches in abundance, his heart was lifted up in the ways 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 suitable to the work which he calls us to; for God calls none to any employment, 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 means. 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 Mammon's 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 clear 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 go 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 churl 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, 

See Mr. Ley's Sermon on that Text.  
See Mr. Cases Sermon at the Funeral of Mr. Lucy. p. 17. etc.   job 8.9. like a vapour that soon vanisheth. james 4.14. Like a flower that soon fades. Isai 40.7. james 1.10, 11. Like the grass that soon withers. 1 Pet. 1.24. Like a Post that hasts away. job 9.25. Like a Weavers shuttle, that flies swiftly. job 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, job 7.7. Psal. 78.39. though a man should live a thousand years; yet in God's sight, and compared with eternity, it is but as a watch of the night, which lasteth but three hours  
Besides, Physicians observe that, within us, we are obnoxious to three hundred 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, Envy, etc.  
2. Without us, there is the Sword, Plague, Famine, Fire, Water, Beasts, and wicked Men, who are worse than Beasts. Death is in our Cap, in our Pot, in our Meat, Drink, Gloves, Apparel: a Hair, a Fly, 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 finem 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 Covetousness. 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, 
Bona appellantur ac per hoc fallunt homines nomine praesentium bonorum, cum sint causae malorum aeternorum. Salvian.  as if it were well for all such. Profit, Gain, Treasure, Substance; as if there were an All-sufficiency in them. 
Men look on Riches as great things. jer. 45.5. Seekest thou great things for thyself? they are not so in subsistence, but only in Appearance.  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 given him, he's made; when the man ofttimes is marred: and by them is made more Idle, Proud, Luxurious, Covetous, and cruel, etc.  
As a remedy against this Soul-destroying Malady, Be sure to get your judgements rightly informed, that you may conceive aright of these Temporal 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 Darkness Light, and Evil Good.  
But observe what the word of God (which is truth itself. 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 itself in the Abstract. 
Habel habalim, haccol Habel. Vanitas vanitatum, omnia vana. Vanitas significat. 1. Mutabilitatem. 2. Inanitatem. 3. B●evitatem. 4. Interitum. 5. Mendacium. 6. Fraudem & fallaciam. a Lapide in locum. V. Clerks Mirror. cap. 131,  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 experience of all creature-comforts, after much trial of them all, concludes. Vanity of Vanities, all is Vanity. Eccles. 1.2.  

Mr. Baxter's Saints Rest. p. 1. c. 8. Sect. 3. p. 167.  [See Mr. Cottons Commentary on Ecclesiastes. Downams' Warfar. lib. 2. cap. 8, 9, 10. p. 466, 467, etc. Doctor Reynolds, Vanity of the Creature. Mr. Henry smith's Sermon on Ecclesiast. 1, 2. Sibbs Cordials. 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 man's corruption, they become dangerous Snares to many, and the occasion of thei● ruin; as we see in Pharaoh, jeroboam, Rehoboam, Nebuchanezzar, Darius, Nabal, jesurum, Deut. 32.15. Herod, Dives, 
Abstrahunt divitiae à recto; quae opinione nostrâ chara sunt, pre●io suo vilia. Seneca Ep. 8 2.  how Proud, Luxurious, Unmerciful. Luke 16. The poor men were bad in jeremy's time, but the rich were far worse. jer. 5.4, 5. and usually when we have most of the Creature, God hath least of us. job 21.7. to 17. jer. 2.31. Host 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: 

Pius. V. Pontifex factus, dicere solebat: Cum religiosus essem, sperabam bene de salute meâ; Cardinalis factus, 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.   and according to their Pastures they were filled, and their heart was exalted; not in duty and thankfulness, but in Pride and forgetfulness, How many, whilst poor and low, were active, and zealous 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 persecuted, it flourished most. Plures efficimur, quoties metimur, said Tertullian. And when Constantine bestowed great preferments on the Church, a Voice was heard in the Air saying. Hodie venenum fun ditur in Ecclesiam. Now is the Church poisoned. Riot and Pride usually attend Riches. Hence that Caveat. 2 Tim. 6.17. Charge them that are rich, that they be not highminded; implying, that rich men are apt to be so. Riches to a wicked man are like a sword in a mad man's hand, with which he doth much mischief. He's the more able to oppress, and Tyrannize over his brethren, Psal. 52.2.7. Bulls and Bears, 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 Thorns.  

1. As those choke the seed that's sown, they overtop it, and drop upon it. So the inordinate cares of the World choke the good seed of the Word, that it cannot prosper in our souls. Mat. 13.22. Luke. 8.14.  
2. Thorns are noisome, unprofitable things; so are riches, if they be not rightly used.  
3. Thorns, if they be carelessly handled, scratch and wound us, a man had need to be fenced with iron, and well harnessed, that goes amongst them. 2 Sam. 23.6, 7. So riches, if they be not wisely managed, pierce us with many sorrows. 1 Tim. 6.9, 10.  
4. Thorns are perplexed and folded one within another: so are the cares of this World so linked together, that one draws on another.  
5. They are catching any thing that comes near them, Abraham's 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, Zeal: How many in times of trial to save their goods, have denied their God.  
6. They soon vanish, and are quickly extinct. Psal. 58.9. and 118.12. So riches fly suddenly from us, and are therefore called uncertain riches.  
7. Thorns 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 Thorns are Receptacles and Dens of many noisome hurtful creatures: so the hearts of worldly men, are Dens of Devils, and Lodges for noisome lusts.   
4. Riches are called Unrighteous Mammon, 
Non ipsae divitiae per se noxiae, sed mentes male utentium criminosae: nec ipsae opes homini poenae causae sunt, sed de opibus sibi poenas divites faciunt; quia dum uti divitiis bene nolunt, ipsas sibi divitias in tormenta convertunt. Salvian See Dyke on the Hear. c. 4. p. 52, 53  Luke 16.9. and Treasures of wickedness. Prov. 10.2. Because ofttimes they are ill got, ill kept, ill spent. How many use unrighteous practices to gain them, and in the possessing of them, they become the baits and instruments of many sins, especially of oppression and unrighteousness. 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 Deceitful riches, Matth. 13.22. jude 11. Because they deceive such as trust in them. They are like a painted harlot, that promiseth pleasure, but brings pain; they deal by men, as the devil 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 lie. Isay 44.20. yet are they so bewitched with them, that they cannot say, Is there not a lie in my right hand? they cannot so much as question with themselves, 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 loathe 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 idolise riches, 

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 projicit canibus. Luther.   and look upon them as great matters, but in Christ's 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 heavens great Housekeeper 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 rational creature, he useth convincing Arguments to dissuade him.  
1. Consider they are Nothing. Nothing in God's eye, and esteem; Nothing in comparison of Grace and God's favour; Nothing in respect of any Real comfort; they profit not in a day of wrath, when trouble is upon ourselves, or upon the Nation; they cannot help us, but they forsake us, when we have most need. Prov. 11.4. job 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 mere nonentity, a purum nihil, call them any thing, and you call them too much.  
2. They are exceeding Mutable, they fly suddenly and swiftly from us, they have not Sparrows, but Eagles wings to fly aloft out of our reach. 
Habent non alas passerinas, sed alas aquilinas.  There is no keeping them, we daily see how they fly from one to another. 
Opens non habent stabilem existentiam, sed, instar avis inquietae, vagae & fugacis transit & avolat, & amplius non appareat, nec esse videatur. à Lapide.  Hence the Apostle calls them uncertain Riches 1 Tim. 6.17.  
3. They make themselves wings, we need not invent ways to make them fly, they have wings enough of their own to fly from us: by the wings of fire, by the wings of Thiefs, by the wings of Taxes, 
Irus & est subitò qui modo Croesus erat.  Suretiships, Soldiers, Plunder; by Rust, Rats, Moths, Mice, Pirates, Shipwreck, etc. So that he who was Dives to day, may be Lazarus to morrow.  
Thus let us get our judgements clearly convinced 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 Covetousness; 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 evil, it makes us hateful to God, odious to men, a burden to ourselves, and abusive to our Relations. This will make us to fly from it as from the face of a serpent. 1 Tim. 6.20, 21. eat it with all speed, that you be not tacked 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.  

Est armatura armatura.  3. Pray much against it. Without this, all other means are vain. This hath a special influence on all the other pieces of our spiritual armour, without it all the rest are unserviceable, and therefore the Apostle adds in the close of all, praying always. Ephes. 6.18. Spread thy misery before the Lord and say, Lord what a heart have I? how full of distracting cares, and inordinate fears, how dead and dull to the best things? If Riches increase, I can rejoice in them, or if my substance decrease, I am sensible of that; but in matters of spiritual concernment, how stupid and senseless 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 ourselves against this Goliath, we must therefore go forth in God's Name against it; and then, though it be a strong, habitual, connatural sin, yet God is, El, the strong God, and there is nothing too hard for him. Though the sons of Zerviah may be too strong for us, yet they are not too strong for him. Prayer is a special means to ri●de our hearts of all distrustful, distracting, tormenting cares. Phil. 4.6, 7. in nothing be careful, viz. with a care of diffidence, though we may with a care o● diligence. But what would you have us do? Why? Pray, saith the Apostle, that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Catholicon, an Universal remedy for any malady. james 5.13. 1 Kings 8.31.33.35.37. Psalm 107.13.19.28. it hath virtutem pacativam, a settling, and composing virtue, 〈◊〉 quiets and stills the distempers of the soul; as sleep composeth the distempers of the body; it guards our hearts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, custiodiet instar custodiae militaris, contra omnes hosts. à Lapide.  and keeps us as safe, as in a Garrison. Hence Luther called Prayer the Leeches of his cares. When Hannah was in distress, she goes to prayer, and then was no more sad. 1 Samuel 2.18. Pray saith Christ, And your joy shall be full. john 16.24.  
4. Get interest in God, 
Famulanti Dee, famulantur omnia.  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 Sun, needs not complain for want of the Stars. He that hath tasted the sweetness of better things, will easily contemn these low things. Let us therefore turn our Covetousness the right way, and if we will covet; 
Non ex pecun●● comparatur virtus, sed virtute pecunia. Socrates.  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 temporal Riches are but dross and dogges-meat; reprobates, for the most part, have most of them; they are common blessings. But Grace is a choice blessing, and peculiar only to the people of God.  
2. Riches are Transitory, they may be lost or spent, the more a man spends, the less 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 shows 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 clogs, and defiles them▪ Luke 10.41. Hab. 2.6. But Grace is the Pathway to Peace and Glory.  
4. Riches breed discontent, 
Vnus Pellaeo juveni non sufficit orbis. Juven. Sat. 10.  the more men have, the more unquiet they be, they are still unsatisfied. Eccles. 5.10. But Piety breeds contentment, and therefore 'tis called Great gain. 1 Timothy 6.6. Godliness, in the Power and Life of it, is Gain, 'tis no airy, notional, empty thing; but 'tis that which brings Real profit to them that have it. Now gain is Argumentum cogens, 'tis an argument that takes with all men; why? get godliness, 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. contentment. When the soul 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 privilege of Godliness, that it can make us Rich without Riches, as we see in the Church of Smyrna. Revel. 2.9. I know thy poverty, 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 Happiness.  
5. Exercise yourselves daily in Acts of Love to your Neighbour, and pity to the poor; this will lose your hearts from the World; for as when money increaseth, our love to it increaseth. [Crescit amor nummi, quantum, etc.] So by accustoming ourselves to give, our love to money is lessened, 
Habitus tam vitiorum quam virtutum ex frequentatis actionibus c●mparantur; & illis intermissis vel omissis omittuntur. Aristot. Ethic.  as our money is lessened. Many Acts beget an Habit, and habits become strong and delightful.  
6. Get contentment with your present condition, what ever it be; when the Apostle had dissuaded men from Covetousness. Heb. 13, 5. Let your cenversation be without Covetousness, let not only 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 show that you are free from Covetousness. But what means must we use against this sin? Be content with present things. Do not cark 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 sickness or health, plenty or poverty; still know that the present condition which God allottes thee, is always the best for thee; because 'tis that condition which the only, and infinitely wise God hath assigned to thee; he knows what's best and fittest for us. The little child would have a piece as big as the Ploughman, but the wise Parent knows he would but spoil it, if he had it. God knows our strength, our Parts, and abilities, and therefore that condition which he sets us in, is ever the best for us. 
In necessariis est salus, in superfluis laqueus, in mediocritate Dei gratia, in divitiis Diaboli catena. Salvian.  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 abundance, we must rest quiet and contented. A shoe too big for our foot, overthrows us. Nature is content with little, and Grace with less. Bread and Water with the Gospel (said Master Greenham) is good cheer, The Lord checks▪ Baruc for seeking great things for himself, especially in troublous and calamitous times. jerem 45.5. Hence 'tis, that the holiest men have ever been the most contented men; and if there be any Heaven upon earth, it is contentment, and inward Peace. 'Tis a flower which grows not in Nature's garden, it cannot reach it, it is a Supernatural lesson taught us by the Spirit of Grace; and he's a good proficient in the School of Christ, who hath learned it. Paul had it. Phil. 4.11, 12, I have learned to be abased, and to abound. Two hard Lessons.  

1. To know how to want Food, 

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.   Health, Wealth, Liberty; to be stripped 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, job, jehosaphat, etc.) and then to know how to abound, is harder than to know how to want, yet the Apostle was so exact a Scholar in the School of Christ, that he had learned his Lesson both ways, 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 notable Tribe: but to know how to use both estates well, is a far greater praise. jacob 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 jacob says, 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 than the least of God's mercies, This made the Church quietly to bear, not only the Anger, but the Indignation of the Lord: when she considered how she had sinned against him. Micah. 7.19. Lam. 3.22. Humble David counts it an honour to be but a doorkeeper in God's house, and the prodigal desires to be an hired servant there.   
2. Consider, thou hast more than many of thy betters. How many of God's dear servants have been in a lower condition than thou art in. Consider jobs afflictions, Paul's trials, our Saviour's Poverty, who had not a house of his own to dwell in, nor a bed of his own to lie on. Matth. 8▪ 20. and barley bread for his followers. john 6.9.  
3. Contentment is the only Riches, 'Tis not Money, but the Mind which makes men rich. 

Dives est, non qui multum, sed qui satis habet. Sen.  
Brevissima ad divitias per contemptum divitiarum via est.   Hence Socrates calls contentment the the Souls Riches. We all desire Riches, behold the way. How many, by overreaching, and being over-eager after the world, have lost all? This sweetens our little, and makes it more comfortable to us, than the great heaps of Riches, which the wicked have with vexation and discontent, Prov. 13.25. and 15, 16, 17. and 16.8. 
Habent omnia, quiae habent habentem omnia.  A good man rests as well contented with his little, as if God had made him a King, or an Emperor, 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, wellpleasing Grace; it adorns our profession, and wins much upon the Spirits of men. As Covetousness of all Vices is the basest, 
Omne bonum, ingenium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrà fatuum & ambitiosum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so contentment of all Virtues 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 Ordinances; and this is the highest degree of happiness, which this world affords. This is Heaven upon earth: Heaven is nothing else but a sweet and quiet Spiritual rest and satisfaction in the great God. So that this is not only our Duty, 
Deo simillimus, qui paucissimis eget.  but our Glory. 'Tis the ornament of a Christian, and makes him lovely, even in God's 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.  


Magni animi est magna contemnere, atque memediocria malle quâm nimia. Seneca.  
Pene sacere, & malè audire, regium est.  
Te non adversae timidum, tumidúmve secundae Res faciunt, eadem frons tibi, mensque manet. Natura paucis contenta, libido nullis. Bonus paucis indiget. Seneca.   5. It's a sign of a magnanimous raised spirit, when we can do well, and yet be content to hear ill, when we can pass through bad report, as well as good, and through losses, crosses, trials, and make nothing of them; yea, can bless God in the loss of all. job 1.21. this is Noble and Heroick indeed. 'Twas Socrates' commendation, that though his condition oft changed, yet he never changed, but was still the same. And if Heathens that had but the dim 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 than 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?  

Quot genera praeceptorum, tot adversariorum; Mavult quilibet improbus execrari legem, quam emendare mentem, praecepta odisse quám vitia. Salvian.  Answ. The way to heaven is a hard and a strait way to flesh and blood. Mat. 7.14. All Gods pleasant commands yet seem harsh and hard to wicked and unwilling men. If God command liberality, than the covetous man is angry; if Frugality, the Prodigal; if Humility, the Proud; if Chastity, the Incontinent; if Sobriety, the Intemperate. But get thy nature changed, and get in Love with contentment and goodness, and then the good ways 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 month or two of sickness, but hast thou not had years of pleasure and health? now shall we receive so much good at the hands of the Lord, and shall we not endure a little evil of affliction, especially since 'tis for our good? job 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 evil, 
Perdidi pecuniam, & illa quam multos. Eris nunc in via expeditior, domi tutior, non habebis, sed non timebis haeredem.  and therefore to avoid it they run into sin. Whereas Poverty (if it be not in extremity) is the Nurse of Arrs, the School of Patience, 
Severior disciplina firmat ingenium, aptumque magnis reddit conatibus. Seneca de Tranquil.  a Teacher of diligence, a Bridle to Vice, a Spur to Virtue; such are apt to receive the Gospel, and so more capable of grace and true contentment, Zeph. 3.5. 
See Clerks Mirror. cap 99  Matth. 11.5. james 2.5. The middle condition between extreme Poverty, and the height of riches hath always been accounted safest and best. Prov. 30, 8, 9  
3. Consider, though Poverty be a cross, 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, 
Consul Bezam in locum.  2 Cor. 8.9. For our sakes he became poor, though not so extreme poor, as to beg his bread, for that was forbidden ●y the Law, Deut. 15.4. and restrained by all Well-governed Commonweals; yet he was so poor as to borrow, he had not so much money as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pay the Tax 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 Poisoning, Plundering, Fining, Envying, etc. How many Kings, 
Auro bibitur Venenum.  and great ones, have been poisoned in their golden cups; when thou fearest nothing in thy earthen dish.  
— Nulla aconita bibuntur Fictilibus.  Juven. 
In times of war, the soldier inquires not where dwells the poor man; 
Minùs in parvis fiteri● fortuna, leviusque ferit leviora Deus, Servat placidos obscurae quies, Praebet semnos casa securos. Seneca. Tragoed.  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 judah, and the great ones were in distress, yet the poor were spared, 
Impedimenta haec sunt, non adjumenta; onerae non subsidia; p●ssessione enim & usu opum, ron suffulcitur religio, sed evertitur. Salvian.  jer. 39.10. So 2 Kings 25.7.12.  
2. Thou art freed frow many dangerous Temptations and snares, from many cares and fears which annoy the rich.  
1. They are apt to Pride, 
V. Augustin. De Civit. Dei. l. 4. c. 3.  2 Chron. 26.16.  
2. To forget God. Deut. 8.16. Prov. 30.9.  
3. To security and riot. 
Non venit ad duros pallida cura ●oros. Martial. l. 14.  Luke 12, 19 Besides, great wealth brings great cares, great fears, and at last, a great account; they that have much, of them shall be much required. As thou hast less; so thy cares, fears and accounts, will be less.  
5. The Lord can supply thy want of Temporal blessings with Spiritual 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 temporals for thee and thine; so far as shall be for thy good, and will work Miracles, rather than such as fear him shall want. We have an excellent instance, 2 Kings 4.1, 2, etc. 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 sat at jezabels' Table: but chose rather to die in debt, and leave his children in extreme poverty, then to use any indirect means to get out of debt. Now see the goodness of God, rather than such a man's wife and children shall want; the Prophet Elish● shall work a miracle for their supply and comfort. Verse 7. Go sell the Oil, and pay thy debts, and live thou and thy children on the rest. So tender is God over his, and so careful 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 Cromwell, who was at first but a Black-Smiths son, than a soldier at the sacking of Rome, after that, Cardinal Wolsey's Favourite, than Earl of Essex, and Counsellor to King Henry the Eighth.  
7. Thy poverty cannot separate thee from Christ, 
See more consolat. in Mr. Church his Letters. p. 99 and B. Hall's Balm of Gilead. p. 193, etc.  Rom. 8.35. nor bar thee from heaven. Christ and his Apostles, and Lazarus, were poor; yet are now in heaven, and so are those poor Martyrs that wandered 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 Real Godliness. 1 Tim. 6.6. For 

1. This will convince us of the Vanity of the Creature.  
2. 'Twill teach us to deny ourselves, our own wit, and will; and to resign ourselves unto God's disposing; what ever God doth with him, yet he is silent still; let God raise him, or ruin him, make him or mar him, his soul keeps silence unto God still. Psal. 62.5. he doth not only forbear murmuring speeches, but even his soul is silent. 
In Deo conquiescit anima ejus. Junius.   
3. Piety purgeth out those ill humours of Pride, Passion, Envy, Emulation, etc. 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, 
Didicit quis maledicere? ego contemnere. Tacit.  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 slight, 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 man's day, and man's censure, and man's 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 evil. 1 Cor. 13.5. it hath not hard conceits 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, etc. D. Stoughton on Luke 12.15. Downams' warfar, p. 430. to 916. Mr. jer. Dyke's Serm. on Luke 12.15. Printed 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 Jewel of contentment. Mr. Hen. Mason. D. jer. Tailor's Rules of Holy Living. chap. 2. Sect. 6. D. Sibbs Cordials on Phil. 4.11, 12. Downams' Warfar. l. 2. c. 19, etc.]   

3. Boasters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A second Branch that sprouts from that accursed Root of Self-love, is Boasting. This sin is fitly linked to the former; for when men by covetous Practices, have gained Riches, than 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 clothes, Fine Buildings. The Lord foresaw this, and therefore hath forbidden all glorying in Riches, and commands us only to glory in him, who is our Life, our Light, our Sun, our Shield, and exceeding great Reward. jer. 9.23.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jactator, Gloriosus, vanus ostentator, elatus, insolens, arrogans; ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epit. & intensiva. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capio, quia plus aequo sibi assumit.  
Arrogans praedicat & ea quae non insunt, & majora quam insunt sibi fingere videtur. Aristot. Ethic. l. 4. c. 7.   The Greek word is diversely rendered, yet all tend to one and the same thing, and are coincident; for he that is a Boaster, is usually a Vainglorious, lofty, insolent, arrogant man: it notes one that is inordinately lifted up with an high esteem and admiration of his own supposed, or real excellencies; and thereupon arrogates and assumes more to himself then is meet; or, one that boasts of the Learning, Virtues, Power, Riches which he hath not, and brags of Acts which he never did. 
Hinc Pavo dicitue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, avis ostentatrix.  Such we call [Thrasones & milites gloriosoes.] vainglorious Thraso's. The proud man boasts of what he hath, and the Boaster brags of what he hath not. This Vice is opposed by Aquinas and others, to Verity; and in proper speaking it consists in Words, 
jactantia 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.  rather than in the Heart; for as Pride, in exact and proper speaking, hath relation to the heart, rather than the words; so this sin of boasting hath relation to our words, rather than our hearts: so that this sin is the daughter of Pride, (and though by an Hysterosis, it be placed here before it, 
jactantia procedit ex superbia, sicut ex causa interius motiva & impellente. Aquinas. 22. q. 112. art. 1.  yet Rom. 1-30. Pride is set immediately before Boasting, as the proper root of it) for when Pride lieth hid in the heart, it shows itself by arrogant boastings, and high flown words.  
Quest. Doth the Scripture condemn all kinds of Boasting, and is it unlawful in any case to Boast?  
Answ. We must distinguish of Boasting. There is 

1. A Religious Boasting.  
2. A Necessary Boasting.  
3. A Vainglorious 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. whilst others are boasting of their Riches, and Babel's, which they have built, a gracious soul triumphs in God, as if it had found some great spoils, and rich Treasure. Psal. 27.1, 2, 3. So Paul having a holy confidence in Christ's 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 Prosperity of God's people. 2 Cor. 7.4.14. and 2.9.2. and 2.2.16, 17. This is commendable Boasting, and is commanded. jer. 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, job 31.17. he arrogates 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 himself, and defends his innocency against his adversaries. In Matth. 12.6.41, 42. So job spends some Chapters in Apologizing for himself against the false accusations of his friends. job 29. and 31. So Nehemiah 13. Paul spends 17. Verses at least in a forced commendation of himself, in relating his Service and Sufferings for Christ. 
In 11. Cases Self-commendation is Lawful. See Mr. Reynor's Rules for the Tongue. p 314, 315, etc. It must be right for Matter, Measure, Manner, and End p. 517.  2 Cor. 11.16. to 33.  
3. There is a Vainglorious Boasting and Ostentation 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 beholders 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, 
See my Pulpit-Guard. p. 43. Edit. 4. and Mr. Reynor. p. 315. etc.  they will Canonize themselves for Saints. So did the proud Pharisee, when he boasted of his own perfection, and contemned the Publican. Luke 18.11. So Matth. 6. and 23, 5. john 12.43. and this is the Boasting which the Apostle here, and the scripture elsewhere oft condemns. Prov. 27.2. and 20.6. 2 Cor. 10.18.  
4. There is a Diabolical Boasting, when men boast of their wickedness; like that Tyrant who boasted what mischief he could do. Psal. 52.1. So did Stockly B. of London, who lying on his deathbed, rejoiced that he had burnt 50. Heretics. These declare their sin-like Sodom, openly and impudently. Isay 3.9. and rejoice to do wickedly. Prov. 2.14. jer. 11.15. The Idolater glories in his Idols. Psal. 97.7. Host 10.5. The fornicator of his Harlots, the Drunkard of his Dozen, 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 destruction. Phil. 3.19. These are ascended to the highest degree of wickedness. 
Tunc consummata est infelicitas ubi turpia non solùm delectant, sed etiam placent; & desinit esse remedio locus, ubi quae fuerant vitia, fiunt mores. Seneca ep. 39  It's dangerous to excuse and defend sin, but to boast of Vices, as if they were Virtues, is the height of Villainy.  
By the abounding of this sin amongst us, 'tis evident we are fallen into the last times. How is the land overspread with impudent, insolent Boasters, from Dan to Beersheba, from North to South; they swarm amongst us like the flies in Egypt. The Papist boasts of his Traditions and Miracles, the Anabaptist of his Revelations, the Quaker of his Perfection, extraordinary Sanctity and Sufferings: 
Though they suffer as evil doers, and disturbers of the Peace of the land 'Tis Justice, and not persecution to punish such.  never did any Heretics speak greater swelling words of Vanity, and more cry up themselves, and cry down others, than this generation of perfect Pharisees, They boast of themselves that they are equal to the Apostles of Christ; yea to that blasphemous impudence are they ascended (for want of Punishment) that some of them say they are Christ himself, and that their james is become a jesus, the King of Israel, the Judge of the world; and therefore they worship him, kiss his feet, and strew their garments before him, etc.  
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 Choice anointing, the only spiritual people, the close walking ones, the meek and quiet of the earth. Real 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 man's mouth should praise them, 
Laus proprio sordescit in ore,  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 trial they have neither the one, nor the other: but are merely stuffed with ignorance and impudence, 
Arrogantia est profectus obstaculum, indocilis enim est, qui mavult doctus videri quam esse. Diogen.  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 Barrel 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 Touchstone of God's word, and they will appear to be Satanical, deluding spirits: For those that are Sensual, and Separatists (as these men are) have not the Spirit of God. jude 19  
Against the sin of Vainglorious Boasting, take these few considerations.  



Against such Boasting, See a Serm. of D. Hinton on Psal 52.1. Preached at a Funeral, 1651.  
Mr. Beesly's Servant on 2 Cor. 11.30.   1. Consider that all such Boasting is evil; evil in its own Nature, and the cause of much evil. james 4.16. God will not have the wise man to glory in his wisdom, as the Philosophers 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, jer. 9.23, 24.  
2. Consider the Judgements of God on such as have boasted of their own strength and power, as Nabuchadnezzar, 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 wisdom, were punished with spiritual judgements, and given up to a reprobate sense. Rom. 1.22, 23, 24. Remember God's judgements on vaunting Pharaoh. Exod. 5.2. Senacherib, 2 Kings 19.23. Haman, Hest. 5.11. Goliath, 1 Sam. 17.8. Absalon, 2 Sam. 15.4. and generally God hath threatened 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, God's 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 Devil, 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. men's gifts they boast off, are none of their own, what have we, that we have not received? 1 Cor. 4.7.  
5. When men's mouths are so full of their own praise, 
S●p●●●issimus quisque in arte sua ignavissimus. Rollic.  it argues an emptiness of Grace within; full Vessels make little noise, 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 show all they have, when the rich Merchant makes but a small show of that whereof he hath great plenty within. The worst mettle rings loudest, and the emptiest ears of corn stand highest. Labour therefore for the contrary grace of Modesty, whose excellency you may find in that useful Peace. Mr. Robinson's Essays. Observation 58. p. 511.    

4. Proud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
This is a third branch of Self-love, viz. Pride in Heart. As arrogant Boasters show their Pride by their words, so these have it in their hearts, and show it in their actions, by contemning others, and exalting themselves. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superbus qui supra alios vult ●ideri, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appareo. Hinc superbire est super ire.  
Qui alios prae se despicientes, se solos sapere putant. Baldwin.   This sin is the daughter of Covetousness. Hence the Apostle would have rich men take heed of being highminded. 1 Tim. 6.17 thereby implying, that Riches are apt to engender pride, Proud persons are like to Oil: 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 Soul, in Heart, Head, Hair, Habit; In Gestures, Vestures, Words, Works? what Painting, Powdering, 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, blue; they have more colours then the Rainbow, and are more like Morris-dancers, than Professors. These fantastic garbs, argue fantastic hearts. They say to their fine clothes, as Saul said to Samuel, Honour me before the people: to this end every finger must have a Ring, and every joint a Jewel; what sad Bills of Indictment will one day be put up against such persons? Imprimis 20 l. for brave clothes, but not 20 s. for a pious use. Item 10 l. for Gold and Silver lace, but not 10 s. for the poor. Item 5 l. for Gewgaws, 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 lose them. Host 2.8, 9 The plainness of former times will condemn our Vanity. 
V Stor. Chron. William Rufus. An. 1 Arminianism sets up pride of Will, Popery pride of outward sense, and Socinianism the pride of carnal Reason.  the very trimming that some in our days wear, would have bought our ancient Kings a whole suit of apparel. Our Chronicles tell us that William Rufus (who in his time was accounted sumptuous in apparel) when his Chamberlain had brought him a pair of Breeches, and he demanding what they cost? it was answered, 3 s. The King bade him be gone, and bring him a pair of a Mark price. Heu prisca simplicitas! Whither is our ancient Simplicity fled!  
2. For spiritual pride, which is the worst sort of pride, as fight 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 pharisees were.  
2. There is Superbia in Religione, Religious duties are proudly performed amongst us.  
3. Superbia cum Religione. Pride conjoined with Religion, the Professors 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 overspread the Land. 
Heareticorum mater superbia. Aug.  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 Gnostics of old conceited that they knew more than all the world besides, 

They sprung up about 130. years after Christ.  
Gnostici propter excellentiam scientiae sic se appellatos esse gl●●antur; cum sint superioribus omnibus vaniores atque turpiores. August. de Haeresib. c. 6.  
Nullum unquam fuit homin●m genus nomen Christianum profitentium, unde plura & majora infidelibus & Gentibus offendicula praebe●entur quam ab istis: Danaeus & Euseb. Hist▪ l. 2.13. & l. 4. c. 7.  
Si superbia non ess●t, nec Haeretici, nec schismatici essent. Aug.   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 scandal to Religion then these Gnostics. '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 pharisees were great Separatists. Men of late have gotten very high conceits of themselves, they say even to the real Churches of God, stand off, for we are holier than 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-conceitedness; every Novice now thinks himself wiser than the aged, Pious, experienced Ministers of the Land, yea then all the Churches of Christ in the world, I had almost said than Christ himself, These want a Rod, I mean the Discipline of Christ, to curb their exorbitancies.  

See the danger of spiritual pride in Mr. Gournals Armour on Ephes. 6.12. p. 273. to 299. etc.  'Tis spiritual pride which makes so many boast of their perfections▪ when he that hath but half an eye, may see their gross imperfections. 'Tis this sin which makes so many to transgress the bounds of their callings, and to become Teachers, when themselves had need to be taught the fundamentals of Religion. These are wiser in their own conceits, than seven men that can render a reason. Prov. 26.16. though they were the seven wise men of Greece, yet were they all but fools 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) than their betters can know by twenty years' study, who yet have a greater measure of the spirit than they. The people of England were never poorer and prouder than 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 rebellion) 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 Physicians, and Spirituall-Physitians, may see to it betimes, before the disease become chronical, and incurable.  
3. That inundation and overflowing of all manner of sin, too clearly shows the pride of the land. There is a kind of tacit interpretative pride in every sin: 

Superbia est propriae excellentiae appetitus inordinatus usque ad contemptum Dei, & Legis divinae transgressionem. Aquinas.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superbia, quasi supergressio regulae. It's a lifting up of the mind against the Precepts of God.   for in sinning we prefer our own wills before Gods will, and seek to please and advance ourselves, rather then God. Pride affronts God, it stops the ear against his commands, and will not suffer money to submit their necks to God's yoke. jer. 13, 15, 17. and 2.31. Hence sin is called a despising, and contempt of God. 2 Sam. 12.9, 10. The voluptuous man saith, God shall not rule over me; and the worldling saith, He'll not leave his profit to be commanded 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 righteousness. Isai 46.12. as we see in Pharaoh, Absalon, Haman, etc. Pride is the Nurse of Covetousness, the Root of strife, envy, and cruelty; the Mother of Murder, this put Athaliah upon slaying the seed Royal, that she might get the Kingdom to herself. 2 Kings 11. In a word, 'tis the Root of all evil, which made Solomon to join pride and the evil way together. 

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.   Prov. 8.13. as Humility is the foundation of all Virtue, so is pride of all Vices; and as that is the badge of God's children, so is this of the Devils. 'Tis so base a sin, that even the proud themselves hate it in others.  
4. The great contention that is in the land, shows 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 quarrelsome. 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. jude 3. but when men shall contend against the truth, and the true Churches of Christ, for Vanity and Heresy, making lies their Re●uge: this argues pride with a witness.  
5. Naturally we are all as full of pride, as a Toad is of poison. The Sea is not more full of Monsters, the air of Flies, the earth of Vermin, and the fire of sparkles; then our corrupt natures are of proud, rebellious imaginations, 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, Herod, Sodom, Ezek. 16.49. but God's dearest servants have been tacked 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 Christ's 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, 
Attendant omnes pii quantum sit superbiae venenum, quod non p●test nisi veneno curari. Calvin in locum ubi plura.  a messenger of Satan to buffet him, and keep him humble. 2 Cor. 12.7. Natural and Hereditary diseases are hardly cured; when a man is born blind, deaf, lame, etc. such are seldom cured. Pride is very pleasing and connatural to us, 'tis deeply rooted in our natures, we all carry a proud Devil within us, till the spirit of regeneration dispossess him. 

Vnusquisque in se naturaliter Papam habet. Luther.  
See 15. signs of a proud man in Master Rogers of Dedham his Comment on 1 Pet. 5.5.   For the expelling of this poison, take these four Antidotes.  

1. Consider that Pride is a sin which more especially fights against God, and God against it. The Proud do as it were challenge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adversatur, contrasistit, instructà acie opponu: est verbum in litare. L●ur. See Mr. Manton on james 4.6.  and provoke him to set upon them; God accepts the challenge, and sets himself in battle array against this chaff and dry stubble. They resist God, his Word, Ministers, Chastisements; and God resists them, and comes against them as an armed man. james 4.6. 1 Peter 5.5. Other sin is a turning from God, but this turns against him, and fights with him; in other sins we fly from God; in this sin we fly on him: and God le's fly at such, he dischargeth all his Artillery 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 woe 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 john, 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 madness 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'll have no communion with such, 
Tanto quisque vilior Deo, quanto preciosior sibi.  he cannot endure 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 God's Kingdom.  
2. Consider how severely God hath punished such in all ages, with remarkable 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. job 40.11, 12. Dan. 4.27. Psal. 18.27. and 119.21. when once Pride begins to bud and show itself, 
See Beards Theatre of God's Judgements. p. 2. c. 1. and Ravenel in V. superbia. Per Vermes intellige pediculos qui è corpore putido & foetido ebulliunt à Lapide.  ruin is not far off. Prov. 16.18. and 29.23. Isai 3.24. jer. 13.9. Ezek. 7.10, 11. when men's hearts are lifted, it is to their own destruction. 2 Chron. 26.16. If Herod once assume God's glory to himself, an Angel shall suddenly smite him dead, and he's devoured of louse, Acts 12.22, 23. God spared him, whilst 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 level such, and lay them low. Matth. 23.12. He pities 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 world's 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 turned Angels into Devils. Sodom into ashes. Ezek. 16.49. drowned Pharaoh, hanged Haman, turned Nabuchadnezzar a grazing with the beasts. This destroys men's dwellings, 
Infamia est superbiae comes.  Prov. 15.25. and is oft punished with madness. There is but this difference between a madman, and proudman, we hate the one, and pity the other.  
3. Consider that Pride is Partus Satanicus, the Devil's firstborn, wherewith he lays his plot for our downfall. Gen. 3.5. For as God abaseth men that he may exalt them, so the Devil puffes men up, that he may destroy them; blows them up, that he may the better break them. 'Tis the first Book which the Devil reads in his School. Hence Pride is called the Devil's Grammar, which teacheth ill construction, and ill versifying. viz. to measure ourselves by a large ell, and others by a short one; it makes long short, and short long: this Grammar also makes ill Declensions, teaching men to decline from good to evil.  
4. 'Tis the Poison of virtuous Actions; the meat may be good in itself, but if there be poison in it, it becomes deadly. Praying, Preaching, Alms, are good in themselves, but if pride get into them, it levens and sours the best performances. It's a worm that devours 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 evil, but this feeds on good things. Many are proud because they are not proud: a man might see pride through the holes of Diogenes' old Cloak; 

Fastum tuum per palleoli lateri foramina perspicio▪ quia honoris aucupandi causâ vilem illum elegisti amictum.  
Calcas fastum Platonis, majori fastu.  
Cineres reliquorum peccatorum, foams superbiae.   and see him tread on Plato's pride, with greater pride. This makes some they will be called Goodman, rather than Master, and sit lowest, that they may more solemnly be set highest: when other sins are consumed to ashes▪ yet out of those ashes, will pride spring. 'Tis a secret poison, a hidden pestilence, the Canker of holiness, the blinder of hearts, 
Perit omne quod acquiritur; si non humilitate custoditur. Greg.  turning remedies into diseases. Every sin is a Thief, and robs us of our Grace, but pride is the grand Thief; for whereas Luxury robs us of our Chastity, Covetousness of Mercy, Anger of Patience, and Envy of Love; Pride robs us of our Humility, which is the Foundation of all Virtue.   
Quest. But how may I mortify this sin of sins, this pestilent evil which makes us so l●ke to the Devil? 

Ita bellum geramus non aliis vitiis, ut praecipuam rem conferamus ad hoc debellandum. Calvin.  
As the Husbandman first removes briers and bushes out of his way before he sows his seed.    
Answ. 1. You must show the Causes of it; The first and principal cause of pride is Ignorance, 1 Cor. 8.2. 1 Tim. 6.4. the Church of Laodicea was Self-conceited, and thought herself rich in Grace, but what was the ground of it? She knew not her spiritual nakedness and misery. Rev. 3.17. who prouder than the ignorant Pharisees, 
Nulli sunt magis desperati quam qui sunt minùs desperantes.  whom Christ calls blind guides? Matth. 15.14. and 23.16.24. Paul, whilst ignorant and unconverted, had a good conceit of himself, 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. Whilst men are in a dark room, they see neither atoms, nor beams; but let the Sun shine into it, and then we see the least moat there: So whilst men live in a state of Ignorance, they are pure in their own eyes, but when the spirit of God shall enlighten the soul, we shall see the least moats and spots of sin, and this will take down pride. When God had discovered himself more fully to job, and given him a clearer manifestation of his Wisdom, Power, and Purity; it makes him dislike himself, even to abhorrency, which implies a vehement dislike, and extreme disesteem of himself▪ job 42.5, 6. So Isai 6.5, 6.  
2. eat Idleness, this breeds pride, who prouder than lazy Gentlefolks? 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 knows our hearts better than we ourselves, hath ordained, 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 God's praise, and not for ours. Glorying is for owners, and not for borrowers. The Apostle with one Question 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 borrowed feathers; if the Sheep had his Fleece, the Silkworm her Excrements, the Fowl his Feathers, the earth her Corn, Wine, Gold, Silver, etc. and the Tailor his Fashions, what poor, naked creatures should we be?  
4. Labour for Humility. As one nail drives out another, so contraries expel each other: as Grace comes in, so high conceits go out. The way to make a stick strait, is to bend it as much the contrary way. Get thou Humility, which is the Grace of our Graces. It's not only our Duty, but our Glory; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est vestimento ornari, nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est certum genus amictûs & ornamenti. Hesychius,  Hence it is called a garment. 1 Pet. 5.5. Be clothed with humility. Now garments are ornaments, 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 Devil's children, as humility is the most proper badge of God's Children: and therefore of all Lessons, learn this Lesson; 'tis the A.B.C. the very first Lesson which God teacheth us. When one asked Demosthenes what was the first part of an Orator, 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 second? Humility, and what the third? Humility. Look what the sweet Violet is amongst the flowers, the Diamond amongst the Pearls, and Gold amongst Metals; the same is Humility amongst Graces. 'Tis not an airy, notional, empty, speculative thing; but it consists in practice. Christ will have us learn of him to practise it, and not barely to know it. Matth. 11.29. john 13.14.17. To quicken you, take these eleven considerations.  

1. Consider Humility is a Radical Fundamental Grace, when the soul is once truly humble under the sight and sense of sin, then is the Foundation laid for all Grace. 
Radix omnis boni & virtutis est humilitas.  Humility never goeth alone, 'tis the root of Sanctity, Sincerity, Peace, and Wisdom. Prov. 11.2. The empty vessel is capable of filling (Elisha filled only the empty vessels) the low valleys of enriching, and the ploughed ground of sowing. 'Tis a great part of our holiness. The more Holy any man is, the more Humble: as we see in Abraham, Gen. 18.27. jacob. Gen. 32.10. Moses. Isay 6.5, 6. Dan. 9.8. Ezra 9.6. john 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. 
See Mr. Leigh on the Promises.  To these the promises belong; when the soul is thus qualified, it may challenge them as as its Heritage. Psal. 119.111. Prov. 3.34. james 4.6. 1 Pet. 5.5. Luke 1.53. God gives his Grace only to the Humble, not to such as have only a Moral Humility, which springs from nature, and is mixed with much Self-seeking, and Vainglory; this is but a shadow, like the apples of Sodom fair to the eye, at contacta cinerescunt, touch them, and they fall to ashes. True humility is a holy, spiritual, supernatural grace; 'tis a brokenness of heart for sin, as 'tis sin. Quia offensivum Dei, aversivum à Deo, because 'tis offensive to God. These empty soul's God fills full of spiritual blessings; for as in Nature there is no Vacuum, 

Cor humile est vacuum spirituale. Gerson.  
Absque humilitate nulla virtus est virtus, haec servat acceptas virtutes, & servatas consum●nat; est tutissimus omnium virtutum thesaurus, Basil.   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 choicest mercies in the lowest hearts. The lowest combs are fullest of honey. 'Tis a rich Treasury, and Storehouse of Virtue; every grace hath some mixture of humility, there's no Theological grace can be separated from it. This keeps the soul free from the dint of Satan's darts, as the low shrubs are from the violent gusts of wind which shake and rend the taller trees. These are not affected with Satan's proffers▪ nor terrified with his threaten: so that he can hardly fasten a Temptation on such. I have read of one, that seeing, a Vision, many snares of the Devil spread upon the earth, he sat 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, 
Discite à me n●n mundum creare, non miracula facere, sed quicquid ago ad gloriam patris refero, & et omne bonum ascribe, in medio discipulorum fai sicut qui ministrat, pedes eorum lavi, in omnibus memet humiltatis exemplum praebui; nullum contemno, claritatem ab hominibus non accipio.  who from his birth to his death, from his cradle to his cross, was even compounded of humility. He hath set himself before us as our Pattern, and commands us to learn Humility of him. Mat. 11.29. we cannot write after a better copy.  
4. 'Tis the Pathway to Peace, both external, and Internal. 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 brains of a proud and wicked man. 

Nil asperum mitibus, nil ard●um humilibus.  
Qui ja●et in terris, non habet unde cadat. Vt●m●●es ita & humores, contemperat bilis.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i e.) a●imalia quae s●lle carent, ut cervi, sunt longaeva. Omnes humiliati non sunt humiles.   As Wool, by its yielding 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 days, Impatience and fretfulness breed diseases, and shorten men's lives; but Humility, Meekness, and quietness, are a means to prolong them: as we see in Moses, one of the meekest men in the world, who lived 120. years, his eye was not dim, nor his natural 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 will, as Pharaoh, Ahab, and the Israelites were, but he that freely humbleth himself; for many are humbled, which yet are not humble; there may be Humiliation without Humility; men's estates may be broken, yet their hearts unbroken, humbled they may be in body, yet high in soul. Many make it their study how they may rise and get promotion, behold the way, humble yourselves, and you shall be exalted, even to Honour here, 
Descend ut ascendas, humiliare ut exalteris, 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.  if God see it good for you. As joseph, Nehemiah, David, Daniel; the Lord sets humble Mordecat in Hamans' 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 travel, with chargeable expenses. 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 Temple 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, 
Aesopus interrogatus quidnam Peu● ageret resp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e.) humilia exaltat, alia humiliate.  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, because God will pull him down; if then you will build high, be sure to lay your foundations low.  
7. The humble soul is God's House, where he delights to dwell, 'tis domicilium Spiritus Sancti, the Temple of the Holy Ghost. Isay 57. 1●. God hath but two Thrones, the highest Heavens, and the lowest Heart. God overlooks 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 footstool. But to him, even to him will I look, etc. q. d. 'Tis true, those are my creatures, I made them, yet do I overlook all these, to look on a truly humbled soul, not with a bare look of intuition, or general prudence, but with a look of favour, and an eye of approbation, complacency, and delight. Though the Lord be the most High, 
Deus, cum omnium sit excellentissimus, non elatione, sed humilitate contingitur. Aug.  yet hath he respect to the lowly. Psal. 138.6. these are Gods Jewels, and as we prise one jewel above 10. thousand pebbles, 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 God's Glory. Isay 4.5. they give all Glory unto God, and therefore God loves to exalt them to Honour.  
8. These are Gods Scholars, whom he hath promised to direct and teach, Psal. 25.9. these are of his privy Counsel, to them he reveals 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 lies in the low pits rnd caves of the earth, beholds the stars; when those that walk on the tops of mountains, discern 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 speculations, and high-spun Notions, have fallen into the pit of Sin, and Heresy.  
9 These are the only prevailing people with God. These are fit to lie in the gap, and to intercede for a Nation. The prayers of one such a meek Moses, Samuel, job, etc. may preserve a Nation from ruin. job 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 ourselves, if we will walk with him. Micah. 6.8.  

See more, Cobbet on Prayer. Part. 2. chap. 5.  10. Such are sure of protection, especially in times of common calamity; 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. job. 22. 29. the bending reed is preserved, when the stubborn Oaks are plucked 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 nothingness; 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 thither. Matth. 18.3.   
Now by serious Meditation, work these eleven considerations on thy heart, till they have wrought out pride, and made thee universally Humble; In Vestures, Gestures, Heart, Words, Works. A man may have it in his Tongue, and be full of compliment (as your Servant, Sir, etc.) 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 only 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: 
Quo quisque est humilior, ita ad serviendum Deo promptior. Wickliff.  Such will stoop to any employment, whereby God may be glorified. They can well be content to be dishonoured, so God may be honoured; to decrease, so Christ may increase. john 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, talks with women, heals the sick, & washeth his Disciples feet. Many could be content to serve in places of Honour, Pleasure, Credit, but a gracious soul can stoop to the meanest service, and lowest place, 

Beatus cujus vita excelsa, Spiritus humilis.  
Verè magnum est magna facere, & teipsum putare nihil.   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 level good men, they will level themselves, and carry low minds 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, etc. at the feet of Christ, as the twenty four Elders cast down their Crowns before the Throne saying, Thou art worthy to receive Honour, and Glory, and Power, Revel. 4.10.  
Even Agathocles, King of Sicily, being a Potter's son, would always eat his meat in earthen Vessels, the better to mind him of his Original.  
Fictilibus coenâsse ferunt Agathoclea Regent.  
That you may learn this choice Lesson.  

1. Be familiar with Humble men, make them thy bosom companions; for as he that toucheth pitch shall be defiled, so he that meddles with rich perfumes, will smell of their sweetness.  
2. Remember thy last end, remember thou art dust, 
Momento, 1. Vnde Veneris. 2. Quò sis abiturus. 3. Coram quo sis rationem redditurus▪ Bernard.  and must to dust again; we dwell in houses of clay, and our foundation is in the dust. job 17.14.16. when the house is clay, and the foundation dust, such a house cannot long endure. What made jerusalem so proud and filthy? Why, She remembered 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,) poor, frail, feeble creatures; what ever thy endowments be, 
Men. (i e.) broken and cracked creatures, morbis mortique obnoxii, sorry, sickly Caitiffs. This to know savingly, is the beginning of true Humility. Trapp in locum.  yet this consideration, that thou art Enosh, a poor, wretched, miserable 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 externals, and Natural excellencies, consider how the creatures excel us therein; the Lion in courage, the Horse in strength, the Birds in singing, the Lilies in Beauty, the Spider in spinning, the Bee in working, the Eagle in Seeing, the Hare in running, the Dog in smelling, etc.   
2. In obedience, every creature excels man in his pure Naturals. 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, jer. 8.7. and Gratitude of the Ox and Ass. 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. Bernard's Thesaurus in the end. p. 134. Mr. Traps Common-place on Arrogancy, in the end of his Comment on the Epistles. Mr. woodward's child's Patrimony. 2. Part. c. 4. Sect. 1. p. 50. etc. Mr. Clerks Mirruor. cap. 102. B. Hall's Servant on Prov. 29.23. Vol. 2. Fol. p. 399.]  

Mr. Clerks Mirror. cap. 64.  [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. Bernard's Thesaurus in the end. p. 136. D. jer. Tailor'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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This sin is fitly linked to the former, Sins go not single, but they beget one another; Self-love begets Covetousness, Covetousness Pride, and Pride Blasphemy. So that Blasphemy is the genuine daughter of Pride; 
Superbiae proles blasphemia. Espene.  when men have high conceits of themselves, they are oft punished with a fall, and Pride being properly a spiritual sin, is punished with spiritual 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 bear nothing: if God cross 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 jobs Wife would have had him do. job 2.9. As a vile person utters Villainy. 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 ways, but especially two.  
1. Largely, and generally, for any contumely or indignity which is done to men: so, reproachful speeches, tending to the disgrace of another man's name, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neminem blasphemare.  
Blasphemia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui laedit alterius famam.   is in Scripture called Blasphemy. Titus 3.2. that they speak evil of no man; in the Original '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, 
Maledici. Beza and Diodate.  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 Original, Blasphemers; as relating to the highest kind of evil speaking, even to all manner of Blasphemy against the God of Heaven. In all ages there have been such, but in the last day's men shall attain to a higher Degree in this Devilish Art of Blasphemy. That the word is thus to be restrained, is clear from the Context, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i e.) in ipsum Deum maledici, nam in hoc sensu eminentiore sumendam esse hîc hanc ●ocem, indicat ordo. Grotius.  
Per blasphemos intelligimus qui falsa aut impia de Deo loquuntur & sentiunt. Aquinas.   both before and after. The Apostle 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 rational probability) have done, if the word Blasphemy had been here restrained only to slanderers. So that I take the word here to signify Blasphemy against God himself; and this hath many Branches.  

1. God's name is blasphemed Addendo, by adding or attributing that to God, which his soul abhors. As that he is the Author of sin, and approves of sin. Psal. 50.21. Mal. 2.17. or that he is cruel, unjust, improvident, not regarding how the affairs 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. 

Divina Attributa in De● sunt Accidentia & qualitates, secundum Socinianos'.  
V. Hornebeck contra Socinian. l. 2. c 4. Blasphemias fecerunt magnas. Mont. & Vulg.   2 Chron. 32.17. or when men deny his Omniscience, Omnipresence, Eternity, Immensity, Immutability, and so upon the point deny all God's Attributes, as the Socinians do: who hold that the Attributes are not Essential, but Accidents and Qualities in God. So when men give the Honour due to the Creator, to the Creature, as the Israelites who called their Golden Calf, God; this is called a great provocation, and in the Original, Blasphemy. Nehem. 9.18.  
3. When men abuse the glorious Names and Titles of God, by profane cursing, swearing, forswearing, murmuring, fretting, and storming a● God's dispensations, this is to set our mouths against Heaven. Psalm 73.9. and with Sennacherib, to rage against God. 2 Kings 19.28. Levit. 24.11, 25. job 3.1. jer. 20.14.  
4. When men rail on Christ, and revile him, as the Jews did who looked upon him as a mere man, and a sinner; as one that was mad, and had a Devil. Mat. 27.39.63. john 9.24. and 10.20.  
5. God's Name is blasphemed, when men speak contumeliously, and disgracefully of the Word of God, as if 'twere false, imperfect, and no Rule for our lives. Or of the Works of God, saying, This might have been otherwise, this might have been mended, etc.  
6. When men revile the Magistrate, who is God's Vicegerent, this is called Blasphemy, 1 Kings 21.10. Naboth hath blasphemed God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blasphemantes eos. V. Schools Guard. Rule 56.  yea, and the King. So 2 Peter 2.10. speaking evil of dignities, Blaspheming them saith the Original. (i. e.) They make it their work, it is their Trade to go up and down reviling those in authority. So much the Participle of the Present Tense implies: this is forbidden. Exod. 22.28.  
7. Such as slander and Disgrace the Ministers of Christ, not so much for any personal defects, but because of their office, because they are Ministers of Christ; now Christ takes the contumelies done to his Ambassadors, as done to himself. Luke 10.16. They are Christ's Organs, 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, 
See my Sal Terrae. cap. 8.  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, merely for serving him: when they scorn and scoff at Saints for their sanctity, this is called blasphemy. 1 Pet. 4.4. they speak evil of you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blasphemeing you. Such were those. job 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 God's Ordinances as low, empty, mean things, 
Via veritatis (i. e.) vera & orthodoxa fide● & religio. Laurent.  so did those false Teachers, 2 Pet. 2.2. by whom the way of truth shall be evil spoken off. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. james 2.7. Revel. 2.9.  
10. When such as profess Christianity, live loosely and licentiously, when they live not up to their principles, nor answerable to their holy profession, they cause Gods Name to be blasphemed. 2 Sam. 12.14. Ezek. 36.22, 23. Rome, 2.24. and so do those that apostatise, 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 interpretatively say, There is no loveliness, truth, or goodness in the ways and worship of God, and therefore they forsake it; what greater blasphemy! Thus Hymoneus and Alexander, making shipwreck of Faith, and a good Conscience, are said to blaspheme. 1 Tim. 1. ult. and if those whom Paul peresecuted, 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 wilfully forsake Christ, and his truth, without any such tentation and trial. 
See a Pithy descript? on of Blasphem● against the H. G. in wilson's Diction. Edit. ult. on the word Blasphemy.  These come near to that irresistible blasphemy, and upardonable sin against the Holy Ghost. When men through Ignorance, & for want of Light, shall persecute Christ and his people; this blasphemy 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, maliciously, and despitefully oppose Christ, and his truth, as the Scribes and pharisees 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 Devil's victories, now in raking in this loathsome dunghill. I desire to write with Tears, 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 blasphemers, 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 Foreigners, 
D. Maresius, and D. Arnoldus, two learned Germane Professors, have taken notice of the Blasphemies of our Biddle.  as well as by Natives: There needs no secret search, or digging for these abominations, they are Published and Printed to the view of all, so that they cannot be concealed, or denied. Had they kept their blasphemies 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 Generals are no charge, let us descend to particulars.  
1. Are there not some amongst us, that have Printed, that God is the Author of sin; not only of the action, but also of the Ataxy, Anomy, Obliquity, and Sinfulness of the Action. 
See London Ministers Testimony against Heresies. p. 6.  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 equal to God, having no sin in them? Thus Nailer, Fox, and the rest of that Heretical, accursed, blasphemous Quaking Crew. Are there not such Ranters amongst us, that by hellish cursing and swearing, tear in pieces that great and dreadful 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, whilst 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, Rail on the Ministry, Revile Real 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 nursed up in the bosom of the Church, for 20, 30, 40. years, and had a form of godliness, and (as in Charity we hoped) some of them had the power of it: yet now are turned blasphemous Apostates, and have discovered their rottenness by persecuting 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 wherewith Christ was wounded 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 wonder. Host 7. ult. but to be thus abused and abased in England, where the Gospel hath been preached above 100 years! for us whom the Lord hath made his darling Nation, whom he hath loved and tendered above all the Nations in the world, for whom he hath broken the Power and Policy of mighty enemies, and hath given such success by Sea and Land, that all the Nations round about us, stand amazed; for us, after all these free and undeserved favours, to blaspheme the God of our mercies, and with 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 turns aggravate unkindnesses, and our guilt is increased by our obligations. Solomon's Idolatry was far worse than that of his wives, because he had better breeding, and God had appeared twice unto him, 1 Kings 11.9. As our Saviour said sometimes to the Jews. john 10.32. Many good works have I showed you, for which of these do ye stone me? So may the Lord say to England, O England, 
See 32. abominable Errors and Heresies lately sprung up in Mr. Bartlet's Balsam. p. 63. London Ministers Testimony, and 176. in Mr. Edwards' Cangreen. Part. 1. p. 15. etc.  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 wilderness to us, or what iniquity have we or our Fathers found in him, that we should rebel against him? jer. 2.5. as the Apostle said sometimes 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 than 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, Schism, and profaneness, and whatsoever shall be found contrary to sound Doctrine, and the Power of Godliness. But alas, many of us act as if we had taken a Covenant to promote them.  
3. Instead of an extirpation of Schism and Heresy, there is too much connivance, 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 Covenant. Durst Heretics 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 Terror to Drunkards, 
Qui non vetat p●ccare cum possit, jubet. Qui non corrigit resecand●s, c●mmittit.  Swearers, Thiefs, and Vagabonds, so the Lord make them a Terror 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 offenders one from another; the Magistrate saith, Let the Minister reprove it, the Minister says, 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 dam; but whilst they strive much, and do nothing, the Sea hereby gets further in, and drowns the Country. The Application is easy. 'Tis long since observed, that England hath golden Laws, but leaden executioners; and that we yet want one Law. viz. A Law to bind Magistrates to put all the rest of the Laws in execution.  
Use. 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 burns 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 hearing of Rabsheka's blasphemies, Rend his clothes. Isay 37.1. So did Paul and Barnabas, Acts 14.14. when they heard the blasphemy of the Lystrians, crying them up for Gods, they rend their clothes, to express 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 Real blasphemy. 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 rend then whole clothes, and scarce a whole garment to be found amongst us.  
2. Let us show our dislike of blasphemy, by reproving the broachers of it. This is the greatest love that we can show them; Hence we are commanded not to hate our Brother, but rebuking, to rebuke him, (i. e.) freely, plainly, sound, and sincerely. Levit. 19.17. The converted Thief reproves his fellow for blasphemy. Luke 23.39, 40. So when the Devil 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 begun, for he would reason no longer with him. Matth. 4.10. yet if we perceive 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 further rage. Isay 36.21. But where we see any to be teachable or Tractable, and may be won by our Reproofs; of those let us take compassion, pulling them out of this flame. They will one day bless God for you, as David did for Abigail, when she stopped him in a way of sin. 1 Sam. 25.32, 33.  
3. Let all that profess Religion, be exact and circumspect in all their ways and walking, lest they cause the Name of God to be blasphemed. The world is apt to accuse us without a cause, as the Devil did job; and to call us blasphemers, as jezabel did Naboth; 1 Kings 21.10.13. and the pharisees Christ. Matth. 9.3. john 10.33. and the Jews Steven. Acts 6.11. 13. when themselves were the persons guilty of that crime. So those Hypocrites that called themselves Jew's, and seemed to worship God, when they were the Synagogue of Satan, and worshipped the Devil; yet could blaspheme and revile the true Saints. Revel. 2, 9 A spot in fine Cambric is soon seen, and one dead fly mars a whole box of precious ointment, when a hundred may fall into a barrel of pitch, 
Ecce quales sunt qui Christum colunt! Salvian.  and no body regards it. The sins of a David will quickly cause Gods Name to be blasphemed, and therefore God's hand was sharp upon him, and upon the Jews, rather than 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? 
Hi sunt Christiani ad contumeliam Christi,  they praise God with their words, and reproach him with their covetous, cruel, unrighteous conversations. These are botches in Christianity. Let the falls of others make us fear, when Cedars fall, let the Fir-tree howl. Zach. 11.2. The Falling-sickness was never so common as now. One falls to Atheism, another to Papism, one falls to Quakerism, and another to Rantisme. How many professors, that could have pulled 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 scandalous 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 spiritual sense) of the daughter of God's people. jer. 9.9.  
4. Instead of blaspheming, 
Virtus blaesphemiae contraria est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Reverential thoughts of God, so with our words we should Bless him; that is the proper use, and end of the Tongue. Psal. 51, 15. james 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 explicit in God's praise. Psalm 145.10. all thy works praise thee, and thy Saints shall bless thee. The creatures offer the matter, but the Saints publish it; their Tongue is as the Pen of a ready Writer, 

Gloria (i. e.] Instrumentum piae gloriationis in Deo, sive organum quo Deum glorificamus. Met. Sub. Polanus.  
See my Schools Guard. Rule 23,   to set forth God's 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 applies to the Tongue, Acts 2.26.] because with it we should praise and glorify God. Let your words be always modest and Gracious. The Jews were so careful of their speeches, and so abhorred blasphemy, that they would not name the word, but by an Antiphrasis, and Euphemisme, they called it by the contrary, and oft put the word Blessing, for cursing and blaspheming; and this did not only holy job 1.5. but even wicked jezabel, 1 King. 21.10. & jobs wife, job 2.9. yea the devil himself. job 1.11. we should Answer all Satan's Temptations this way, as pious and courageous Polycarp did the Proconsul, who bid him deny and blaspheme Christ, and he should live. He sweetly answered, Fourscore and six years have I served Christ, 
Octoginta sex annos illi jam servivi & nihil me laesit unquam, quâ igitur conscientiâ maledicerem & blasphemarem regem meum, qui salutem mihi dedit. Euseb. Hist. lib. 4. cap. 15.  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 any Tongues, rather than to abuse them to the dishonour of that God that gave them. Now since the sin of Blasphemy is Epidemical, and very common in the land, I shall set down some considerations against it.  
1. Consider that the sin of Blasphemy is one of the highest and most horrid sins in the world. 

Blasphemiae vitium omnium peccatorum ex suo genere est gravissimum. Aquinas. 12ae. Q. 13. art. 3.  
Quo major persona, hoc & injuria major.   Some sins are more directly and immediately against men's own persons, as idleness, prodigality, etc. some are against other men's persons, 
Nakab (i. e.) perforavit, confi●it. Leu. 24.11  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 therefore God will have him stricken dead. 
Naats, contempsit, irritavit, blasphemavit. Psal. 107.11.  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. job 1. ult. This provokes God to wrath, so that he bears not with blasphemers as he doth with other sinners, but cu●s them off more speedily, as a people ripe for ruin.  
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 than many of those who did actually crucify him; for they did it ignorantly, but these wilfully against light and conviction. 'Tis infinite patience that the earth doth not open her mouth, and swallow them up alive; and if the rocks rend, the fonndations of the earth were moved, and the Sun hid its self, when Christ was crucified and blasphemed, 
Magis effendunt qui blasphemant Christum regnantem in coelis, quam qui crucifixerunt ambulantem in terris. Aug.  by many that knew him not: Oh how doth the whole Creation groan under the burden 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 than the vilest creature, that we tread under our feet; for they in their kind praise God, and show forth the Wisdom, Power, and Goodness 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 Sponges, which suck up any water that comes near them. Now, Woe unto them by whom Scandals, especially Blasphemous Scandals come. Matth. 18.6, 7.  


Sicut blasphemi filii Diaboli ea cantica discunt in mundo quae canant in inferno: ita filii Dei divinis laudibus assueti, eos Psalmos addiscunt in terris quos cantabunt in coelis. Peraldus.  
Erit in damnatis Vocalis blasphemia, sicut in Sanctis Vocalis Dei laus. Aquinas. 22. Q. 13. art. 4.   7. '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 Redeemer; 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 damned to lie under the intolerable wrath of God, continually 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: 
See Mr. Clerks Mirror. cap. 11. Edit. 3. Cum mala formaliter expressè et aperiè Deo tribuimus, fit blasphemia. Tollet. Ex personis hominum dicta ac facta pensentur. Reg.  and if the wicked, that in this world do but taste of the cup of God's 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 sickness, melancholy, or madness; 

Saxeus & scelestus lapidandus est saxis ab omni populo, ut omnes testarentur quam oderint Blasphemiam Drexelius.  
John 19.7. We have a Law, and by our Law he ought to die, because he made himself the Son of God.   but out of Malice, Deliberation, and Obstinacy; then the party is to die without mercy. Leu. 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 Universal Law for all Nations. He, who ever he be that shall directly and obstinately blaspheme the Name of the Lord; shall surely die. Hence wicked jesabel, that she might stone Naboth to death, proclaims him a blasphemer. 1 Kings 21.11.14. this stoning endured till Christ's 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 showers of stones would there be in all parts of the Land? and if Nabuchadnezzar, a Heathen, by the Light of Nature could make a Decree, That who ever blasphemed the God of Heaven, or spoke any thing amiss concerning him, should be cut in pieces, and his house be made a Dunghill. Dan. 3, 29. how much more ought Christian Magistrates to make severe Laws for the punishing of such high offenders; lest as their light and charge is greater, so they suffer double punishment. We see how careful Magistrates are to punish Thiefs and Murderers of men; and shall Spiritual Thiefs, 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, Privileges, and Lives; if any oppose them, he must die for it, and shall he that abuseth and blasphemeth the King of Kings, 

Blasphemator Creatorem cum interficerè non possit, linguâ ferit. Theodoret.  
The Prophet Zachery (13, 3.) speaking of Gospel-time; says, that even false Teachers and much more blasphemers shall be put to death. Anathema belongs to other sinners, but Anathema Maranatha is the portion of such High Attainers.   not die the death? Surely, as this is the greatest sin, so it should be punished 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 excommunicate 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. Blasphemous Arrius voided his bowels, 
See more Beards Theatre of God's Judgements. l. 1. c. 29. p. 130. and 477. Edit. ult. Aliud est blasphemiam dicere, aliud blasphemum esse; Blasphema fuit vox Jobi. 34.5. at quia id dixit animi perturbato, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & deliberatiuè non fuit blasphema. Fayu●.  and so died. The Syrians blaspheming the God of Israel, and calling him the God of the Mountains, and not of the valleys; 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 presently denominate a man a Blasphemer. There be may blasphemy in what is spoken, and yet the person speaking not to be a blasphemer. job and jeremy spoke many things unadvisedly (when under a tentation;) yet blasphemed not. Blasphemy properly taken, is ever joined with an intent to cast reproach upon God. As every one is not a liar, 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 unbecoming God with an intent to reproach or slander God and his ways: This is Blasphemy directly against God.   

6. Disobedient to Parents. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Parentibus non obedientes.  
Next unto God, our Parents are to be loved and obeyed; he that dares blaspheme the one, 
Qui Deo maleditunt quomodo parentès venerarentur? novit arrogantia quae ex blaspemia est, etiam adversus naturam efferri, non ergò solùm Deum quem non vident▪ sed & parents quos cernunt, two despiciunt● Espencaeus.  will never fear to abuse the other; he that dares revile his Heavenly Father, will not stick to rebel against an earthly one: Hence Haters of God, and disobedient to Parents, are yoked together in the same Predicament. Rom. 1.30. This is a branch of pride, 'tis that which makes men so refractory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immorigeri, inobedientes, insuasibiles, contumaces, refractarii ab ● private. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuadec.  and rebellious, that no persuasions of their superiors, can work upon them, nor any entreaties win them to obedience. The words are indefinite, and equivalent to an Universal. 
Videtur Parentum nomen in genere amplectiomnes qui nobis praesunt. Baldwin.  In the last days, men shall be disobedient to Parents, in the Plural number. viz.  
To Parents.  

Natural,  
Political,  
Spiritual,  
Domestical.   
1. In the last days, men shall be disobedient to their natural Parents of both sexes, 
Omnia sunt generaliter accipienda, nisi ubi aliud specialiter urgent circumstantiae. Mercer.  Father and Mother. Thief especially are here employed 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 Natural Parents? is not the complaint general, that the youth of our age is exceeding Haughty, Vain, Light, Lose, Hypocritical, and Rebellious to Parents? it may be, whilst they be rich, and can give them something, they will show some external 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, Reproachful words: what harsh, Vexatious, and Uncivil carriage, do they express towards them, as if they were some base Peasants, rather than their natural Parents? The Storks of Heaven shall rise in Judgement against the rebellious children of this age, for such is their natural affection to their dams, that they feed them when they are old; 

V. Franzium de animalibus. P, 2. c. 8. p. 266. That is a singular piece for describing the Nature of most creatures.  
Parents 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 Parents, quibus ' vita hujus initium debemus, & quorum labour educati sumus. Gualther.   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 reverence them externally, and internally, but we must show 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 joseph, Gen. 47.12. and Christ commends the care of his Mother to john. 19.26, 27. so Ruth 2.18. 1 Sam. 22, 3, 4. consider the heavy curses which God denounceth against such as contemn their Parents. God will suddenly cut them off, they shall not live out half their days. Deut. 27.16. Prov. 20.20. As God prolongs the life of the Obedient. Ephes, 6, 3. So he hath threatened shameful death to the disobedient. Prov. 30.17. the Ravens shall pick out their eyes. (i. e.) they shall be put to an untimely death, 
V. Theatre of God's Judgements. l. 2. c. 1.  and hanging on a tree, they shall be meat for Ravens, and the fowls of the air. So Deut. 21.18, 19, 21, 22. Leu. 20.9. Mark 7.10.  
2. As thou hast been ungrateful to thy Parents, so thy children shall be ungrateful to thee. 
In quo quis peccat in eo punitur.  As men meet to others (especially their Parents) so God raiseth up some usually to meet to them again. A scoffing Ham is punished with a profane Canaan, and both of them are punished in the cursed Canaanites that descended from them, and proved Imitators of their Father's wickedness. Gen. 9.25. This was one of those sins which caused the day of jerusalem's 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 political fathers of our country. Gen. 45.8. judg. 5.7. 1 Sam. 24.11. Lam. 3.3. God commands us to honour them, yet how do those filthy Dreamers (as S. jude 8. styles them) despise dominions, and speakevill of dignities; as if God had given them a command to dishonour and abuse them. We have those that show not so much as external Revererence to them. How unlike are these to the Saints of old. Mephibosheth falls on his face before David, 2 Sam. 9.6. and Nathan bows himself before him. 1 Kings 1.23.  
Object. Many of our Magistrates are carnal, wicked men.  
Answ. Admit they are so, yet they are Magistrates still, and are deputed by God to that office having power and authority 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 internal and external. Saul was a wicked man, a persecuter of holy David, and jonathan; yet David respects him as the Lords anointed still. 1 Sam. 24.6. The sons of Heth were Heathens, yet Abraham bowed himself unto them. Gen. 23.7. Esau is expressly called a profane man. Heb. 12.16. yet jacob 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 Tyrant's, and all in authority, which is the great work. 1 Tim. 2.2. then surely we may bow in a civil way unto them, uncover our heads and give them respective language. How then can those Monsters, rather than men, boast of their sanctity, when they have not common civility? or say they love God, when they slight his Vice-gerents, 
See God's Judgements on such. Theatre of God's Judgement. l, 2. c. 2. p. 158.  and Substitutes.  
3. Ministers of Christ are spiritual fathers, they are Instruments of our Conversion and Regeneration. 
Per Parentes intelligit specialiter veros doctores qui alios per Evangelium genacrunt. Prim●sius.  1 Cor. 4.14, 15. Elisha calls Elijah his Father, 2 Kings 2.12. and 6.21. and 13, 14. judg. 18.19. 1 Tim. 1.2. Titus 1.3. now when was there ever more contempt cast upon the Ministers 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. jude 13. 
See my Pulpit Guard. 4. Edit. p. 77.78.  Calling us Witches, Devils, Serpents, Antichrists, etc. They forget 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 ungrateful world. Thus did they revile the Prophets, Apostles, yea and Christ himself; he was called a madman, a wine bibber, a devil. And if they have called the Master of the House, 
See D. Haris on Matth. 5.11. Serm. 24. and Mr. Pemble on 1 Cor. 15.19. in Folio. p. 478  Beelzebub; what may the servant expect, Matth. 10.25. Thus they called Cyprian, Coprian; Athanasius, Sathanasius; Calvin, Cain; and Forell, Devil; no sooner is a man a faithful Minister of Christ, but he is half a Martyr. But let such Railers know, that they carry about them the black marks of unregenerate men, and such as never tasted the Power and comfort of our Ministry; yea, and, except God give them Repentance, of Reprobation.  
4. Masters of Families are called Fathers. Thus naaman's servant calls him, My Father. 2 Kings 5.23. How do these also complain of the abuses of their servants? The heels are now where the head should be. Every jack looks now upon himself as a Fellow-creature with his Master, and some think themselves Superior; especially if the Master be a carnal man, and themselves have a little smattering in Religion, than 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 own calling. 'Tis true, as a Master is a wicked man, and commands wicked things, 
Malo in malo non est obediendum,  as to profane the Sabbath, lie, cousin, etc. 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 regard of the inward man: He forbids not bodily service to men, for a wicked Master, though he be never so vile, yet commanding such things, as a Master may command by virtue of his place, is to be obeyed; as appears, 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 accounting them worthy of all honour; not derogating aught from their obedience, because themselves are called to the knowledge and profession of Christ: yea they must the rather be careful to walk honestly and uprightly, that they may credit the Gospel, and win their Masters to Christ. However it be, yet servants must not fail in their duty, because Masters are careless of theirs.  
Object. The Anabaptists of our time object, That in Christ all are equal. Gal. 3.28. and therefore there should be no difference between Master and Servant, for Christ hath purchased Liberty for u●▪ and hath made us free from Subjection. Gal. 5.2.  
Answ. Subordinata non sunt contraria. Our Spiritual privileges do not abrogate our civil respects to our Superiors. And though believers as they are in Christ, are all one and equal; yet considered as they are members of a Politic body, and in civil 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, Superiors and Inferiors, with directions how Inferiors should walk towards Superiors. Rom. 13. and Servants toward their Masters. Ephes. 6.5, 6, 7. with promises to reward such as conscientiously perform the duties of their place. V. 8.  
Object. But my Master is harsh and cruel.  
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 Angel bids her return and submit herself to her Mistress, Genesis 16.6. 'Tis a cross and affliction which the most wise God hath allotted to you, and you must bear it patiently.   

7, Unthankful. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ingrati.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ingrati animi crimen.  
Qui gratiam rependere benefactoribus non noverunt. Heming.   The sin of Ingratitude is one of those sins which do more especially render these last times so perilous. Men will be unthankful to their Benefactors for favours received: and how can it be otherwise? since they that are Blasphemers of God, the great Benefactor of all the world, and disobedient to Parents, who are the Instruments of their being, must needs be ungrateful to inferior Benefactors, who have deserved better at their hands.  
Quest. What kind of unthankful persons doth the Apostle here speak of, whether such as are unthankful to God, or man?  
Answ. To both. In the last day's men shall be ungrateful to God for peace and the Gospel of Peace; and to Parents Natural, Political, Spiritual, and to other their Benefactors. Those that bred them, bore them, and defended them; those that fed them with the bread of life, and spent themselves 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, 
Ingratus est qui non reddit, ingratissimus omnium qui oblitus est. Seneca.  and will labour to cast them into prison, and darkness, who laboured to bring them to light, and liberty; and will tread them under feet, whose feet they should esteem precious, 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 days 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 returns 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 storm. Psal. 78.34.36, 37.  
2. Instead of acknowledging his favours, they fret and murmur at the least afflictions: if God bestow a thousand courtesies, and lay but one cross on them, they forget their mercies, to think on the present misery.  
3. In their works they render evil unto God for all the good which he hath showed them, 
Most carry themselves as men to men, recompensing Love with Love again; but as Devils toward God, recompensing his Love with hatred. Clerk.  (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. 
To do good to those that do ill to us, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a quid divinum. Matth. 5.44, 45. Rom. 12.20, 21. all love friends, only true Christians can love their enemies.  This makes men like the Devil. To render good for evil, is Divine. To render Good for Good, is Humane. To render evil for evil, is Brutish. But to render evil for Good, is Devilish. This brings ruin to a man, and his house. jer. 18.20, 21, 22. We know what befell Saul's family for his ingratitude to David. So true is that of Solomon, Prov. 17.13. Who so rewardeth evil for good, evil shall not depart from his house. Though such may escape the lash of men's Laws, yet the revenging hand of God will find them out. This we see in the Jews, who for their Ingratitude to Christ in cursing and crucifying him, who by his doctrine, labours and miracles, would have converted and saved them; are to this day the people of God's curse, dispersed and despised over the face of the whole earth. And if he deserve punishment who renders evil for evil but to man, 
Absque dubio maximi criminis reus creditur qui malum pro bono reddidit, cui etiam malum pro malo reddere non liceret. Hoc nos, qui Christiani dicimur, facimus. Irritamus in no● misericordem Deum peccatis nostris, propitian●●m sordibus laedimus. Salvian de Gubern. Dei. l. 6.  what shall be done to him who renders evil for good, and to his God; who never did him hurt? This is not only notorious ingratitude, but perfidious violating the very Law of Nature, which the God of Nature will not suffer to pass unpunished.  
1. Let such consider that Ingratitude is a sin against the very Light of Nature. It's naturally engraven in the hearts of men, to do good to those that do good to them. 
Clerk's Mirrot car. 59 60. Ingratum qui dixerit, omne nefas dixerit▪  Mat. 6.46. Hence Heathens have condemned it, as one of the vilest sins; call a man an ungrateful man (say they) and you need to call him no more. Some vices are pleasing to Nature, and applauded by it; but Ingratitude is generally abhorred of all.  
3. It debaseth men and sets them below the beasts that perish, all sin doth so, but this especially. Hence the Lord complains of ungrateful Israel, that they were worse than the Ox and Ass, two creatures, 

judaei rebels & ingrati hîc non assimulantur equo generoso, aut cani sugaci, & grato, sed stolido bovi & asino; quid enim stolidius '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.   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 kindness 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 jacob Gen. 31.2. etc. and Saul and Nabal to David. 1 Sam. 19.10. and 25.10. and Pharaoh's butler, who, when he was promoted, forgot joseph, Gen. 40.22. and joash who slew Zechariah, that had been loyal to him. 2 Chr. 24.22, 23. the Lord suddenly punished him for it. 2 Chr. 24.25. Especially, the Scripture sets a black mark upon those sordid, unrighteous, disingenuous spirits, who fight against God with his own blessings, 
Omnis ingratus est injustus.  and bestow his silver and gold on Baal. Host 2.8. with the Israelites, they turn their jewels into an Idol, and then dance before it, and worship it. jesurun when fat and full, kicks at the God which fed him. Deut. 32.15. like Mules, which being filled with their dams milk (matrem calcibus petunt) fall to kicking the dam that fed them. The Hebrews have a Proverb. In fontem ex quo semel bibisti, ne projicito glebam, much less in fontem ex quo semper. God is our Creator, Preserver, Father, and Friend; and therefore they do very foolishly, who do thus ill requite him. Deut. 32.6. Take heed therefore of this Sponge of the Devil (as Austin calls Ingratitude) wherewith he wipes all the favours of God out of our souls.  


Qui non est gratus datis, non est dignus dandis.  
See more in Clerks Mirror. cap, 73. Edit. 3,   5. unthankfulness stops the Current of God's mercies, and provokes the Lord to strip us of all. Solomon forsakes the God of his mercies; by it he lost ten parts of his Kingdom, and had adversaries ever after 1 Kings 11.9. Hezekiah, when recovered, rendered not according to mercy received, therefore wrath came upon him from the Lord. 2 Chron. 32.25. It makes 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 & servants of ungrateful Nabal from violence. 
Ingratitudo est ventus urens, siccans pietatis fontem, rorem misericordiae, fluenta gratia. Bern.  1 Saw. 25.15.16.21, 22. In vain have I kept all that this fellow hath, since he requites me evil for good; I'll 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 unthankful buriers of his benefits.  
6. 'Tis a sad aggravation of men's sins; This makes the sins of the Saints so exceeding sinful, because they are committed against the greatest Light and Love. God Registers all the mercies which he bestows on us, and when we sin against them, 
Ingratitudo velut fermentum omnia peccata permeat, ingratitudo materialis est in quolibel peccato. Aquinas 22. q. 107. art. 4.  we shall be sure to hear of it. 2 Sam. 12.7, 8, 9, 10. 'Tis a sin that levens and sours our other sins, and makes them far more loathsome. It stops men's mouths, and makes them excuseless, so that they have nothing 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 ourselves, since we have again forsaken thy commandments, notwithstanding all thy mercies and deliverances given to us; this brought ruin 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? judg. 16.23.  
8. Unthankful men are unfit for Heaven, for there the Saints do nothing 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 reigned 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 ago stripped us naked, as in the day when we were born. Let it therefore repent us of our unkindness to our good and gracious God, and, for the time to come, let us express our Thankfulness in Real obedience. 
justitia postulat ut quid cuique debetur, reddamus. Zanchy. Vnusquisque debetur ex debito honestatis (ut loquuntur Scholastici aliquid ei reddere, qui sibi gratiam fecit.  We have nothing else to give unto God but Thanksgiving, that is his Rent and due. Psal. 29.2. and 50.14. every honest man will pay his Rent, only take heed that you pay it not to a wrong Landlord; ascribe not the glory of what you are, or have to yourselves, or to the Creature; all must be given primarily to God: 'tis true, we may thank, and pay the messenger, but not like the Donor. Cant. 8.12. the Keepers of the Vine-yard have two hundred, but Solomon himself hath a thousand. Secondarily, we may give Thanks to God's Instruments, whose hearts he moves to help us. Thus David first blesseth God, and then Abigail. 1 Sam. 25.32, 33. 'Tis the Alms (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. james 3.9. God blesseth us Imperatively, we bless him Optatively, when we desire and endeavour to set forth his promises. This is the way to increase and preserve our blessings, 

Gratitudo est non solum maxima, sed & mater virtutum.  
Gratiarum actio est ad amplius dandum invitatio. Bern. We love to sow in fruitful ground.   both Temporal and Spiritual, and if we merit in any duty, 'tis in Thanksgivings. He that gives Thanks for an old mercy, makes way for a new one. This is more pleasing unto God than all legal Sacrifices. Psal. 50.8. and 69.30, 31. 'Tis one of the most excellent parts of God's worship, whereby we do in a special 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 midst of his friends; but we praise him with much danger and difficulty in the midst 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 Thankfulness. Quot membra, tot ora. Had we but wanted a Leg, 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 God's Mercies, 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 commandments. Exod. 20.2. when the Lord plants his Vine-yard in a very fruitful hill, than he expects the pleasant Grapes of Thankful obedience. Isay 5.1, 2. Even the Devil could say, job had good Reason to express his Thankfulness in serving God, who had made the hedge of his protection round about him. job 1.9.   

Rule. 8.  
See to the manner of your Thanksgiving, God loves Adverbs better than Adjectives; he regards not so much quam bonum, sed quam bene. A good dish may be marred in the Cooking, and a good Duty spoilt for want of a right performance. He than that would give Thanks unto God rightly,  
Must do it, 

1. Cordially,  
2. Zealously,  
3. Cheerfully.  
4. Speedily,  
5. Beleevingly,  
6. Humbly,  
7. Holily.  
8. Considerately.    
1. We must praise God cordially, not cursorily, or customarily, in a verbal formal way, but as God blesseth us Really, so our praise must be Real, and sincere. God is a Spirit, and will be worshipped in spirit. Hence David 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 choicest part of man; not only her Tongue, or Hand, but her soul, yea, her spirit shall praise him. 
Anima naturam animae notat, Spiritus verò mentem gratiâ imbutam. Anima naturalis est & naturalia considerate, Spiritus vero supernaturalia & coelestia. à Lapide.  Luke 1.46, 47. The Spirit is more than the Soul. Hence some by soul, would have the Inferior part of the soul to be meant, as the sensitive powers, common to us with bruits, which respects natural things. And by Spirit, the Superior faculty of the Soul, the Rational part (especially, when enlightened and renewed by the Spirit of God) which respects divine and spiritual things. So the Apostle distinguisheth between soul and spirit. 
See more, wilson's Diction. in V. Spirit. & Ravanell.  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 extol 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 souls to this work, and make new songs of praise. Exod. 15. Psal. 69.30. See how Deborah rouseth up and quickens herself that she might the better quicken others. judg. 5.12. The reiteration of the words do show her earnest affection to the work.  
3. Speedily; without delay; so soon as ever we receive a mercy, we should presently give Thanks. So did Deborah judg. 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, cheerfully: all God's people are Volunteers. 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 cheerful 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 hammering, and striking.  
5. Beleevingly, and in faith. As our Prayers, so our Praises must be put up in the Name of Christ; 
Ne gratiae quidem nostrae gratae erunt Deo, nisi per & propter Christum.  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. giunig Thanks unto God always.  
1. Habitually and dispositively: our hearts should be kept in such an holy 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 sickness 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. Host 14.2.  
6. Humbly, none can give Thanks Rightly, but he that gives Thanks Reverently. Heb. 12.28. our very rejoicing must be mixed with trembling. Psal. 2.10. make a man first Humble, and he'll soon be Thankful, as we see in jacob. Gen. 32.10. and the Prodigal. Luke 15.19. he counts it an honour to be God's hired servant. 
E primo ordine excidi, dignare me vel secundo, tantùm me penitùs ne abjicias. Euthym.  Such a one looks upon all as mercy, no merit. Hence when the Lord would make men truly Thankful, 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 jacob was a poor perishing Syrian, Deut. 26.5. they must acknowledge the meanness of their Original, that they might the better magnify God's goodness and free Grace in raising them.  
7. Holily, from a pure heart. Praise is unseemly in the mouth of sinners. Their sacrifices are an abomination to God. 'Tis in Zion, 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 special mercies, as Justification, Sanctification, Salvation, etc. and therefore it much concerns them to be Thankful.  
8. Considerately. 
Sapiens omnia examinabit secum, quantum acceperit, à quo, quando, ubi, quomodo. Seneca.  We must weigh and ponder all circumstances, as spices pounded, smell more sweetly. Hence David descends to particulars. Psal. 136. per totum.  
1. Consider the freeness of God's mercy, when thou wast dead in Trespasses and sins, and hadst no eye to pity thee, nor loveliness in thee, yet than God spread his skirt of love over thee, and said, Live.  
2. Consider the fullness of God's mercies. They are for number numberless. Psal. 139.17, 18. Mercies to soul, to body, in estate, in the Church, and in the Commonwealth, etc. Meditation on these things, will be like oil to the Lamp, it will inflame and enlarge our hearts, it will sweeten mercies to us. Psal. 104.33, 34. and strengthen us in God's 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. jeanes Thanksgiving Serm. for Taunton. D. Holseworth on Host 14.2. Mr. Gataker on Gen. 32 10. Church his Treasury. p. 318. D. Spurstow on the Promises. chap. 20.]   

8. Unholy.  
Fitly hath the Apostle yoked these two together, Unthankful, Unholy; seeing every act of unholiness hath much Unthankfulness in it, every sin we commit against God, is a Transgression not only of the Law of Holiness, 

Ingratitudo materialis est in quolibet peccato. Aquinas.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profanus, Beza. Impius, Erasmus. Scetestus, V●●●g. ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus (i. e.) non sanctos vel sanctitatis expertes, in quibus est nihil sanctitatis, sed atrocia perpetrant crimina. Soto.   but also of the Law of love and kindness; there is much ingratitude in sin. An unholy man is a profane man, one that slights God and his ways, one that savours not spiritual things, but is wholly addicted to the world, and its pleasures, preferring these Earthly and Temporal things before Eternal. Now this Unholiness and Profaneness, is twofold.  

1. In doctrinals,  
2. In practicals.   
1. In doctrinals; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tum de moribus, tum dogmatibus profanis intelligi potest. Aretius.  In the last day's men shall publish unholy Doctrines, and profane Principles. Profane men will invent profane Tenets, and profane fables, which the Apostle commands us to shun. 1 Tim. 4.7. & 6.20. [what profane doctrines are published in our days, who lists may see in Mr. Edward's his Gangreen. 1. Part. p. 15. etc. Edit. 3. and London Ministers Testimony▪ and Mr. Bartlet's Balsam in fine,]  
2. In the last days, men will be profane in practicals. No true piety will appear in their lives; 

Quibus nullum jus est nee fas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt. Beza.  
Irreligiosi (i. e.) qui maternae Ecclesiae viscera discipant. Aug.   but they will be full of Pride, Self-conceit, Covetousness, 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 bore them, these are impious and profane in S. Augustine's judgement.  
4. A profane man most properly is one that lightly esteems the holy things of God: one that slights God, his Sabbaths, Sacraments, Servants, Ministers, 
Note.  and all Gods holy things. In a word, he is one that prefers Earth before Heaven, the World before the Word, Gold before Godliness, the body before the soul, and the shadow before the substance. These have their portion in this life, and had rather part with their part in Paradise, than their part in Paris; like the profane Israelites, that preferred the Garlic and Onions of Egypt, before celestial Mannah, and with the ungrateful Jews, prefer Barrabas before Christ upon this account. Esau is styled a Profane man, [Heb. 12.16.] because he sold his Birthright (an heavenly privilege) for a meal's meat, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profanos, quasi procul à fano eliminandus, quia sacra negligit, violate, conculcat, unde Virgil. Procul hinc, procul este profani.  for a trifle. The Hogs and Dogs of the world, make light esteem of the Holy things of God. Mat. 7.6. we have too many such Esanits in our days. But let such know, that as they have profaned God's name by slighting him, so he will set lightly by them, and make them profane, by exposing them to public contempt and shame. Matth. 2.8, 9 and as they had no regard of his honour, so he will have none of theirs. 

Profanum ducere sanguinem Christi, est illum habere tanquam rem nihili, nulliusque dignitatis, meriti, efficaciae. Ravenell.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i e.) profana dicuntur, quae ab omnibus ad conculcandum proposita sunt. Ducta est vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) à pavimento, quod à quovis calcatur. Elias Cretensis.  
See more against this sin in my Beauty of Holiness. chapt. 2.   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 contemptible 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 implies. Now for the coercion, restraint, and condemnation of such persons, the Law was made. 1 Tim. 1.9, 10. they are liable to the curse of God, as profane Esau was. Heb. 12.17, Oh then labour for Holiness, which is opposite to this profaneness. They were set directly one against another. Ezek. 44.23. as profaneness debaseth a man, so piety exalts a man, and makes him shine like an Angel amongst men. No life so Honourable, Comfortable, and Commendable. [as you may see in my Beauty of Holiness. chap. 8.]    

VERSE 3. Without Natural Affection.  
IN the last days, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naturalis affectus expertes. Grotius.  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, ingrateful to Benefactors, must needs at last come to that height of inhumanity and brutishness, as to be without Natural Affection. They shall not only be without Humane affection, 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 without Natural affection towards those, to whom they are bound by the bond of consanguinity and affinity, 
Intelligit Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut parentum in liberos, mariti & uxoris, & alios hujusmodi, quos Stoici stultè inter vitia numerârunt. Beza. Consul Stobaeum Serm. 81, 82.  and by a special instinct of Nature, to show a tender love and respect unto. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are those inate and tender affections, which are planted in our Nature by the God of Nature, towards those to whom we are conjoined by the bond of Nature. Such is that natural affection, which is between Parents and their children, Husband and Wife, Brother and Brother, Kindred and Country, a Governor and his Family. 
See Clerks Mirror. cap. 89. and 90. V, Franzium de Animalib. p. 44.54.68.229.289. Vehementissimus omnium est hujusmodi affectus, praesertim verò parentum erga liberos, & liberorum erga parents, utpote lege naturae inditus. Soto.  There is no Nation so base and barbarous, but there are some sparkles of this Natural affection towards their own. Yea, the very bruit beasts we see, are very tender over their young. The very Lioness, the Bear, the Tiger, the Eagle, the Hen, yea the Bitch will rise up in judgement against those unnatural 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 natural affection, as they love their children. And though some may be so unnatural, as to blo● out this natural affection. Isay 49.15. and Saul to his son jonathan, 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 Countrymen and Kinsmen. Rom. 9.3. and jacob to joseph. Gen. 37.55. and to Benjamin. Gen. 42.38. and 44.22.29, 30. Now is not this unnatural sin, the sin of our Age? Was there ever more want of Natural 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 children 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 Mother's sons. Psal. 50.20. the Brother supplants his Brother, and the Neighbour, his Neighbour. jer. 9.4. The wife of the bosom, (like Eve) labours to draw the Husband from God, and a man's 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 quam se mutuò diligunt? Behold how these Christians love one another! but now we may say, Ecce quam se mutuò dilacerent! Behold how they torture and tear one another in words and deeds? How many kill the fruits of their wombs? others never provide for their Families, but spend that on themselves at an Alehouse in a day, which would maintain their Families a week. Unnatural bruits! nay, worse than the beasts that perish, for even the Sea-monsters suckle and support their young. Lam. 4.3. such are worse than Heathens, 

Cum bestiae videantur habere nescio quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis dum se mutuò curant, qui ●llius est expers, est bestiis deterior. Fayus.  
See Clerks Mirror. cap. 22. and 24. and 34.   let men profess the faith in words, yet if in their deeds they deny it, and be not careful in a prudential, providential way, to provide for their own, they are worse than 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 barbarous, as to cast off natural 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 natural affection to the Land of our Nativity, insomuch that Heathens have been prodigal of their lives, 
Chari sunt parents, chari liberi, propinqui, familiares; sed omnes omnium charitates patria una complexa est; pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus? Quo detestabilior est istorum immanitas qui lacerârunt omni scelere patriam, & in ea delenda occupati sunt? Cicero de office. l. 1.  for the good of their Country, yet how many are there amongst us, that by destructive courses, seek the ruin of their Mother that bore them, and the land that nursed them? True, we must love our Parents, love our children, love our friends, and neighbours, but the public good must be preferred before them all,  

Stoici sunt furiosi qui ea non temperant, sed abscindunt, rebusque à natura insitis castrare hominem quodammodo volunt. Lact. l. 6. c. 15, 16, 17.  This than informs us of their folly, who plead for a Stoical Apostasy, commending the want of natural affections as a point of perfection, which the Lord condemns as a great imperfection; accounting that for a Virtue which the Apostle reckons for a great Vice. So that to banish them out of man, 
Grati● non extinguit sed ordinat affectus, non tollit sed extollit naturam. Aquinas.  is to banish man out of man, and to make him a stock, rather than a Stoic. The Affections are not sinful 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, etc. simply considered in themselves, are good.  
1. Adam had them in the state of Innocency, when he was free from sin.  
2. Christ himself had them, his Reason excited, directed, moderated, and repressed them, according to the Rule of perfect, clear, and undisturbed judgement. He made use of them; he rejoiced. Luke 10.21, he wept. john 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 fear. Luke 12.5. to weep. joel 2.12. and to be ashamed. jer. 3.3. 'Tis a great blessing that we have them: what Stocks and Sots, should we be without them? they set the soul on work, and make us active for God. David prepared much for the house of the Lord; 
Sunt velut nervi in homine, & quasi funiculi à natura in nobis inditi, à quibus trahamur. Plato de Legib.  how so? because he set his affections 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 only takes away our dross, and turns our brass into gold: it removes the scum, 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, etc. 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; 
Nec meliores unquam servos, nec Dominos sentit natura deteriores.  so may we say of the Affections, they are the best servants, but the worst Masters, which our Natures can have. Like the winds which being moderate, carry the ship; but drown it being tempestuous. And we find it experimentally true, that things most useful, and excellent in their regularity, are most dangerous in their abuse. Let us therefore beseech 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 days will be very perilous, 

A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foedifragi, foedere nescii Beza, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 private. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foedus.  
Sicut cum suis pietatem non servant▪ ita cum externis amicitiae & foederum jura non incunt, vel inita violant. à Lapide.  
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irreconcil●abiles, qui foedera non servant, jura pacis & amicitiae violant. Aretius.  
Hosts inconsoederabiles, qui nec legibus, nec pactu, sed affectibus, se regi permittunt. Espencaeus.   for men will be irreligious towards God, rebellious to Parents, ingrateful to Befactours, 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 unappeasable, irreconcilable, violating the Laws of Peace, and Friendship, to advance their own designs, and interests. If we take the word both ways, the Character will suit with our times.  
1. In the last day's men will be implacable, 
So the Grecians call an irreconcilable war, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and unappeasable enemy's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  irreconcilable, (So the Apostle useth the word, Rom. 1.32.) being once offended, they are hardly ever reconciled, their malice admits no Terms of Truce, much less of hearty 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 only 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 Real Humiliation, easily appeased. 2. It argues a graceless frame of spirit, for as the experience of God's love in pardoning, inclines us to an easy forgetfulness of wrongs; so doth the continued prosecution of a revengeful purpose, argue 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui nulla pacta servant, nec promissis stant, nemini fideles, ne benefactori quidem▪ Baldwin.  which are made for cessation of Arms, which we call Truces. This exposition is too straight, for in the last times men shall attain to such a height of sin, that they shall not only be Truce-breakers but Covenant-breakers. In the last day's men shall be so irreconcilable to the ways 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'll make no more of a Covenant, than a Monkey doth of his Collar, which he can slip off and on at his pleasure. In the last days, men will not only be Sermon-proof, and Judgement-proof, but Covenant-proof; no bonds so strong, so sacred, but they can as easily break them, as Samson did the bonds of the Philistines. 'Tis not Personal, Sacramental, or National Vows 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 England's 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 Heresy, and false doctrine; yet many act as if they had taken a Covenant for their propagation. We vowed the setting up of Discipline and Government in the Church of God; yet it were to be wished 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 days of our lives, zealously to observe it. I suppose every good man thinks himself bound to preserve the Purity of Religion, to extirpate Heresy and profaneness, in his place and calling, not only till our enemies were subdued, but these are duties to be practised all our days. A well-grounded Covenant (and such was this) is a sure, firm, and irrevocable Act, 'tis Aeternitati sacrum, 
Mr. caryl his Serm. on Neh. 9 Preached at the taking of the Covenant.  (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 perpetual Memorial. [See more in Mr. Gelaspy's miscellanies, chap. 16. p. 201, 202, etc. 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, 
Mr. Phil. Nye his Exhortation at the taking of the Covenant.  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 profaneness and perjury, 

Vovens & non solvens, quid nisi pejero? Bern.  
The Heathen by the light of nature condemned perjury as worthy of death.   what doth more provoke a man, than Treachery and perfidiousness? and what greater Treachery, then to break so solemn and sacred a Covenant? this provoked the Lord against judah. Host 6.7. but they like men have transgressed the Covenant, there (even there) have they dealt treacherously against me. There where they should have been most fast and faithful, 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 God's hand hath been remarkable against Covenant-breakers in all ages. 

How Ladislaus was punished for breaking 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. etc.   Saul's 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. Samson breaking his Vow, had his eyes put out by the Philistines, and is made to grind. judg. 6.21. Absalon under pretence of a Vow seeks his Father's life, but it cost him his own. 2 Sam. 15.17. King Zedekiah is punished with death, for breaking Covenant with Nabuchadnezzar a Heathen, and an Idolater. Ezek. 17.15. to 22. 'tis a signal place, 
See more in Mr. Blake on the Covenant. Chapt. 21. and Mr. Clerk's Mirror. cap. 95.  and worthy our serious meditation. So jer. 34.18. to 22. God will send a sword on such to avenge the quarrel 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 die without mercy; no gold, no silver, could redeem his life. We have sworn not by a King, but we have lifted up our hands to the King of Kings, and unless we mean to die eternally, we must perform it. The Jews have a Proverb, Non est poena super Israelem in qua non sit Vncia Vituli aurei. That was such a Transgression, that God remembered it every time he plagued them. So Non est poena super Angliam in qua non sit Vncia foederis. In every punishment 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. 
The Cheshire Ministers in their Testimony against Heresies, etc.  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 instructions, 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 Chess, set upon the board for a game, and so shut up in a bag, when the game is done; this is that which may make us hang down our heads, and with heavy hearts say, as Ezra 9.6. O our God, we are ashamed to lift up our faults, etc. 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 compendious way to exalt a Nation, as we see in the times of Moses, and joshua, 24, 25, etc. Asa. 2 Chron. 15.12.15. josiah. 2 Kings 23.3. etc. 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 bless us, and gave admirable success to the Armies of his people. Hag. 2.18, 19 The Reason is, because than we engage God more especially 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 Lord's people, the Lords Kingdom. The Lord's War, 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, than woe to Rebels. 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 jehojada had brought the people into Covenant, than the Lord gave them rest. 2 Kings 11.17, 20. This is like a wall of brass 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 special interest in the Lord, so that all that he hath is ours; his Wisdom is ours to direct us, his Power to protect us, his Goodness to save us, etc. As a woman that's married to a man, partakes of all the Riches and Honours of her husband, and as Laban said to jacob, Gen. 51.43. so may we say to the Lord, All that thou hast is mine. This appears excellently. Psal. 132.2. where the Lord swears to David, and David swears, and by a Vow devotes himself to God, then follows blessings Temporal and Spiritual.  

1. They shall have spiritual blessings, they shall have Gods special presence amongst them, God will dwell there. V. 13, 14. yea such is God's great condescension) that he desires no better habitation then amongst his own people.  
2. He will fill them with spiritual joy. V. 16. singing they shall sing (i. e.) they shall greatly, and they shall surely rejoice.  
3. He'll bless their posterity. V. 11, 12.  
4. He'll bless their provision, and satisfy the poor in Zion with bread. V. 15. (i. e.) with all Temporal blessings needful for them.  
5. Since the Priests of God are exposed to more danger than others, therefore he promiseth to them more special protection. V. 16.  
6. He will subdue their enemies. V. 17, 18. and will make the horn (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 ourselves to God in Covenant; and till this be done, we are undone. 'Tis not Fasting,, Praying, Humiliation, unless we really covenant for Reformation of ourselves 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 distress. Psal. 105.8, 9, and 106.45. and 111.5. yet he remembered his Covenant, and saved them according to the multitude of his mercies; with a, notwithstanding their Rebellions against him. Hence 'tis, that God's 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 

Fear,  
Love,  
Joy.    
1. Judiciously, in judgement, and Understanding, what we do, Nehem. 10.28. jer. 4.2. such weighty matters must not be undertaken rashly, rudely, 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. jer. 4.2. Thou shalt swear in truth (i. e.) Sincerely, without equivocation, 

Linguâ juravi, mentem injuratam, gero.  
Said that Hypocrite in the Orator. Cicero de Offic. l. 3.   mental 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, etc. for such kind of swearing, the land mourns; if we will swear, it must be in Righteousness, jer. 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, fear, obey him. Gen. 28.20. Take heed of putting what sense you please on the Covenant; 
juramentum sit Sacramentm Pietatis, non Vinculum iniquitatis.  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 ourselves, and say as jacob 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 faithful and steadfast in his Covenant. Psal. 78.37. Let your hearts choose 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. Host 14.8. Till our old Union with sin be broken, God will not match with us, no sober 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 join themselves to him, like one man. Deut. 29.10, 11, 12. Zeph. 3.9. jer. 50.5. Ezek. 37.17. 2 Chron. 15.12, 13.15. Nothing stronger than such Unity. Si erimus inseparabiles, erimus insuperab●les.  
4. Affectionately.  
1. With Fear; we must come to this duty with Reverence, and godly fear, considering that vast disproportion which is between God and ourselves. We have not to do with men, but with the Almighty, and that in his Excellency and Greatness. So that as an holy fear must be an ingredient 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 privilege '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 Esau's 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'll never forget. Psal. 119.16. if David love God's Law, he'll never forget his word. 'Tis not the making, but the minding and keeping of a Covenant, which makes us happy, and we cannot keep it, unless we remember it. One reason why the jewd woman forsakes the guide of her youth is, because she forgets the Covenant of her God. Prov. 2.17. Hence God so oft commands, that we forget 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 sworn, and I will perform it: How can I do such wickedness, and break my Covenant with my God?  
3. With joy and cheerfulness. We must not come with dead hearts to such lively work. As God loves a cheerful giver, so a cheerful Covenanter is prized by him. 2 Chron. 15.14, 15. judah, All judah, Rejoiced in the Covenant which they had sincerely made with God, to worship him only, 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 encompassed 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 rejoice in this extraordinary high service. At marriage's joy is seasonable, this is the soul's marriage day. Host 2.19, 20. I will betrothe or marry thee unto me. It's thrice repeated for certainty.  

1. 'Tis a spiritual Covenant or marriage; and so far more excellent than carnal marriage.  
2. 'Tis perpetual; not for a day, but for ever: when God loves once with a conjugal love, he loves for ever.  
3. In righteousness and judgement; he'll clothe us with the wedding garment of Justification, and Sanctification.  
4. Though we deserve no such favour, yet of his own free-loving-kindness 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 falseness and prodigiousness; 
Per foedus hîc haud dubiè intelligit conventiones & pacta de rebus humanis facta; multi multa promittunt, at pauci promiss● praestant. Marloret.  a man can scarce tell who to trust, or where to find a faithful man. Righteousness is perished from the earth, and faithfulness from the sons of men. A simple, just, plaindealing man, is a black swan; if a man buy but a piece of land, he escapes well if he be not made to buy it a second, it may be a third, time. What lying, cozening, cheating, in buying, selling, bargaining? What false weights, false wares, false lights, false measures, in every place? Men sell deceit, to purchase God's wrath. 1 Cor. 6.9. and 1 Thessal. 4.6. they take money not for wares, but for cozenage; such may boast of their profession, and call themselves Saints, but God accounts them worse than 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 Holiness, the other for his unholy righteousness. Christ hath redeemed us, that we might serve him; not in Righteousness or Holiness, but in Righteousness and Holiness. Luke 1.75. such unrighteous men usually die beggars, treasures gained by such wicked Practices, 
See God's Judgements on such. Clerk's Mirror. cap 35. and Mr. Rous his oil of Scorp. Sect. 5. p. 237. folio. and Mr. Herle's Policy. l. 2. c. 14.  profit not. Prov. 10.2, 3. job 20.15. Plain honesty is the best profit and policy. For though such gain but little at once, yet it gains long, and keeps its custom; whereas 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 Professors of it are just and righteous, when they pay every man his deuce; restore what they borrow, slander no man, do violence to none, be diligent in their callings, faithful in their trusts, keep their promises, be merciful to the poor, and as much as in them lies, have peace with all men. This is the way to stability, and safety here. Psal. 34.12, 13, 14. Isay 33.14, 15, 16. jer. 22.15, 16. and happiness 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 righteousness towards men. He doth not only know or talk of Righteousness, but he worketh Righteousness; he doth not only 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 always 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 equal proportion in the things commuted, 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 equal proportion both in his buying and selling. This therefore bars all these from Heaven, who Canonize themselves for Saints; yet walk directly contrary to the Rule of Sanctity, Psal. 15. they walk Hypocritically, work unrighteousness, speak untruths, backbite their neighbour, countenance the vile, discountenance those that are really good, break their Covenant with God and man, and be great oppressors, and grind their brethren. Let such men profess what they please, all their Religion is vain.  
[If any would see more for the Covenant, he may peruse Doctor Burges Serm. on jerem. 50.5. Mr. Case on Leviticus 26.25. jerom. 50.5. Master Mockets Serm. on Deuteronomy 29.9. Master caryl, and Master Colemans Serm. at the taking of the Covenant. Master Shaw's Britain's 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 days will be perilous, for men shall be false accusers, slanderers, backbiters, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Calumniatores, Criminatores, Obtrectatores, Delatores.  or, in plain English, Devils. The Devil hath many names given him in Scripture, but his most proper and peculiar name, by which he is known, and his malicious nature is discovered to us, is, Devil. (i. e.) a Slanderer, or false accuser; because 'tis his great work to slander both God and Man. He slanders God to the Saints, and the Saints to God; since he cannot ruin them, he will raise lies and false accusations against them. Revel. 12.10. 
See Mr. jenkin on jude 9  Hence he's styled by way of eminency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the slanderer of slanderers, the great slanderer and makebate of the world, the Devil, Matth. 4.1. and 5.5.11. and 25.41. john 8.44. 1 Pet. 5.8.  
2. The word is taken in a more large and general sense, for any one who is like the Devil, of a Devilish quality, especially in slandering, and falsely accusing others. Hence the Apostle would have women to be grave, not slanderers, or Devils. 1 Tim. 3.11. for to carry slanders up and down, is to act for the Devil, and to act like the Devil, no child so like the Father, 

Hi cum Diabolo commune nomen habent, & sunt qui recta aliorum dicta & facta depravant, corrumpunt, & in alium sensum torquent. Hemingius.  
Qui sibi nullius boni conscius est, omnes ut invidus carpit & criminatur. Bulling.   as these are like the Devil, and therefore in Scripture they have one and the same name given them. viz. Devils. Thus in the last days men shall be vile, and void of goodness themselves, and therefore they will maliciously calumniate the goodness of others, 'Twill be their delight (as 'tis the Devils their Master) to coin false Reports, and raise lies 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 Virtue 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 far greater than they are; they make pounds of pence, and mountains of Molehills.  
3. If they can find no faults, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt, qui mendaciis & confictis criminibus aliorum innocentiam vexant. Estius.  they will invent some, as the Devil did by job 2.9, 10, 11, and 2.5. and this properly is slandering. Thus jeremiahs' adversaries dealt with him. jer. 13.18. Come let us devise devices against him. q. d. Though we can find nothing justly against him, yet we'll go and coin 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 public benefit;) thus those that told Eli of his son's wickedness, were no backbiters: nor joseph who told his father of his brethren's ill-doing. 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, reproachful 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 Jews to the King, and the pharisees oft traduced Christ and his Apostles. So then, a slander is the Devil's arrow, shot by man's bow, he lends him his lies and malice, and borroweth 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 Devil's pack? at one Town they open their pack, and there they vent Atheism, they come to another, and there they vent Papism, they go to a third, and there they cry Rantisme, they go so a fourth, and there they vent blasphemy against God, and railing against Magistrates and Ministers Gratis, they expect nothing for their (idle, addle) speaking, I see no reason why they should, unless they vented better stuff. These Rake-hells are the Devil's Factours, Merchants. Levit. 19.26. Thou shalt not go up and down as a Tale-bearer; the word is Rachel, (whence our English word Rakehell) 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 mix their wares, so these oft coin 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 backbiter is (mus nominis saith Plautus) a mouse that is always gnawing on the good name of his neighbour, 
Infeli●issimum c●n●●lationis genus, de miseriis pecca●●●um cape●● solatium. Sa●vian.  Sometimes she whispers in secret, and anon he openly defames, yet subtly covering all with a deep sigh, professing his great sorrow for such a ones fall, when they should delight in the virtues of others, they feed upon their vices.  
Let such consider, 1. That this sin is hateful in respect of its Original, it comes more especially from the Devil, and brings men to him. He at first slandered God to man, man to man, and a man to himself. Other sins make men like to beasts, but this makes men like the Devil himself: Hence Gerson calls them Canivos dentes Diaboli. The Devil's dog-teeths, and the Holy Ghost rangeth them amongst the wicked. Psal. 50.20. Rom. 1.30. By such persons and practices, the Devil upholds his kingdom. Lying and slandering, are the pillars of Popery.  
2. Such breed great strife in Cities, Families, Kingdoms. Prov. 16.28. and 26.20. especially if it be a son, servant, or bosom friend, and be done maliciously to get an estate, as Ziba when he accused Mephibosheth to David. 2 Sam. 16. and Tertullus accused Paul for Self-ends. Acts 24.25.  
3. They are the worst kind of Thiefs, they rob a man of his good name, which is a choice Treasure. Prov. 22.1. Eccles. 7.3. Thiefs may be shunned or outrun, but who can avoid a slanderous Tongue. 

Longè damnosior est fur nominis, quam numinorum; quia calumnia leviter volut, sed graviter vulnerat; leviter volat, sed non tam leviter violatur. Beza.  
Calumniare audacter, aliquid saltem adhaerebit.   A Thief 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 scar behind it. Hence Machiavelli taught his Scholars to lie lustily, some dirt would stick however.  
4. 'Tis a kind of murder, it's called the poison of asps. Rom. 3.13. and the aspe spits poison a great way off. 'Tis death for one to poison his neighbour; slandering, is poisoning him. Their poisonous mouths breathe forth nothing but curses, 
A convitiis ad caedam transitus valdè est brevis.  lies, reproaches; upon which murders often follow. Rom. 3.13.15.16. Ezek. 22.9. 2 Sam. 10.3.18. Hamans' Princes misinterpreting, & traducing David's kindness, brought the sword upon them, & cost many lives. The slanderer kills three at once, viz. The Speaker, the Receiver, and him that is spoken against. Hence his Tongue is compared to destructive things, as a sword, a razor and coals of Juniper (which they say, will keep fire a year about (Psal. 55.21. and 120.3. and Solomon compares the mischief of an evil Tongue, to a hammer (or maul) a sword and an arrow. Prov. 25.18. a slanderous Tongue is no small evil, 
V. Clerks Mirror. cap. 124.  it's a hammer to knock out his neighbour's brains, a sword to kill him, and a sharp arrow to wound him. A malicious slanderous Tongue, is a most pernicious evil. Prov. 12.18. and 18.8.  
5. 'Tis a sin which Gods soul doth more especially abhor. It's not only abominable, but an abomination itself (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 belie 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 God's meek Moses, those are his jewels, and he will not let them and their names lie always 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 Commandment.]   

Helps against this sin.  
1. Interpret doubtful things in the best sense, 
In dubiis semper benigniora sunt praeferenda.  and put the fairest construction 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 evil, 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 jacob, 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. jer. 40.14, etc. 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 Divinity, that in blazoning Arms and Ensigns, the Animals must be interpreted 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 pilfering: So and much more in blazoning my Brother's 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 public, we may not divulge it, but admonish the party, and show him his sin, that he may be brought to Repentance. 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 mouths for the dumb, and plead their cause, else by our silence we shall become accessary to their slanders. When David was accused and slandered, by Court-Parasites, to Saul, than jonathan pleads his cause; Why should he die, what evil hath he done? 1 Sam. 20.32. when N●codemus saw the rashness of the Jews in condemning Christ unheard, he tells them 'twas against their Law so to do.  
2. eat envy, 
Suffecetur mater, & non erit filia.  which is the Root of slandering and strife. Hence they are joined 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 envy, but let all wrath, and bitterness, and discontent at the Piety, Parts, and Honour of others, be laid aside, Ephes. 4.15. Two sins helped to crucify Christ, Covetousness sold him, and Envy delivered him. They are still two great enemies to the Church of Christ. Covetousness sells Religion, and envy prosecutes it.  
3. eat 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 john's business. john 21.21. be ever employed either in the general or particular calling; for when men want work, the Devil cuts them out such work as this; most of the abuses of the Tongue spring from Idleness. Idle persons are usually Tatlers, and busybodies, speaking things they ought not. 1 Tim. 5.13.  
4. Be not hasty in passing sentence on others actions, hut weigh all circumstances (for they do much vary a Case) and this makes it so hard to judge of man's actions, 

Qui ad pauca respicit, de facili pronunciat. Aristot.  
'Tis good to let a report be ayred awhile, lest we take the disease of it, and to hear it twice, before we speak it once. Herle.   because we know not the person, his Ends, Aims, Tentations, etc. 'Twas the Barbarians rashness (Acts 28.4.) as soon as the Viper appeared on Paul's hand, to conclude him presently, without any consideration, 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 himself. judge not according to the outward appearance of things. john 7.24. Judge not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum faciem] by the face or outward aprearance; many a good man's 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 men's Reports of them, how base and contemptible would many gracious men appear, and how glorious would many appear, who are truly contemptible? and therefore believe not bare report, it's the greatest liar in the world. Report nothing upon bare report, else you may soon condemn the generation of the Righteous. Christ was reported to be mad, 
Si satis est accusásse● quis innocens erit? Seneca.  and to have a Devil; 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 goodness 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 Virtues as well as their Vices; and commends them for the one, before he reproves them for the other. So the Lord commends job for his Patience, james 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 Saul's virtues (though he were his deadly enemy, and Gods too) yet when dead, he makes a funeral Oration in his praise. 2 Sam. 1.19. &c, Many like flies, pass over the sound parts, and if there be any galled part, they light on that. Like Beetles they fly over the sweet flowers, 

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.   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 Chemist, 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.  


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.   6. Be much in the examination and censuring of yourselves, for there are none so ready to censure others, as those that never judge and censure themselves. Had they spiritual eyes to see into themselves, they would find so much work at home, that they would never busy themselves with other men's 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 job (31.35, 39) his advesaries book of accusation, he accounted a commendation, and therefore resolves to wear it as a Crown in token of triumph. 

Ille nobilis & magnus est qui, more magnae 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.   Christ who was full of Grace, was also full of Patience. 1 Pet. 2.23. Nature is high and haughty, it quarrels with such as oppose it; but Grace doth not only purify, but it also pacifies the soul. It's a Dovelike spirit, and quiets the soul under all indignities; hence the fruits of the Spirit are said to be Love, Peace, Long-suffering, Gentleness. Gal. 5.22. This made the Apostles rejoice, that they were counted worthy of that honour, to be dishonoured for the name of Jesus. Acts 5.41. Paul glories in reproaches for Christ, 2 Cor. 11.30. It's a dignity above all earthly dignities, it's a greater honour to bear reproach for Christ, then to be a Monarch in the world. Heb. 11.26. jerom comforts Austin, and tells him 'twas a great honour, that all the Heretics hated him. All the lies and reproaches of such, 

Et quod majoris est gloriae omnes Haeretici te detestantur. Hieron.  
Hec sola mali deputant mala, quae non faciunt malos. Aug.   are as so many badges of honour to us, and we may put every reproach that we undergo, (not for sin, but because we will not sin, not for Unrighteousness sake, 1 Pet. 4.14.) as Pearls in our Crown of patience. The blind world esteems them evils, but there is no hurt in them, if we be good. Let us keep God's way, and then he will keep our names for us. Let us do our duty, and let God alone with all we have; he'll defend us from the scourge of the Tongue, and maintain our reputation against all opposition. He'll clear our innocency as the light, and if we can but make it good, that we are the servants of the Lord, than every Tongue that riseth against us, we shall condemn. Isay 54.17. 

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.   We should therefore walk so uprightly, openly, inoffensively, that even our enemies in their own consciences may clear us. E. G. do men accuse us of Pride, Covetousness, Incontinency? we should walk so Humbly, Liberally, Chastely, that all that know us may plead our cause. We should get convincing lives, that none may credit our backbiters, that their slanders may be like water poured on oiled paper, 
Moors ita componam ut conviciatoribus fides nulla habeatur. Plato.  which runs off as fast as it is cast on. Dan. 6.10, Luther, Calvin, Beza, etc. had a thousand lies raised against them, but being upright, holy, men, the lies and reproaches of their enemies returned to the reproachers shame. 1 Pet. 2.12. jer. 20.10, 11.  
Object. They raise such untruths against me, that flesh and blood cannot bear them.  
Answ. God's people can and must bear that which natural men who are mere flesh and blood cannot do. Matth. 5.47.  
2. Since they lay false things to thy charge, as they did to David's, Psal. 35.11. that's thy comfort. So they dealt with Christ and his Apostles.  
Object. They reproach me for natural defects and infirmities.  
Answ. Then they reproach thy Maker, and not thee.  
2. There's no real dishonour in natural infirmities, it's sin only which dishonours us.  
3. It's a sign they want matter, when they reproach thee for Sickness, Poverty, and other Infirmities.  
Object. They are good men who should comfort me, that do thus revile me.  
Answ. That indeed adds somewhat to the affliction, 

Ad honesta vadenti, contemnendus est ipse contemptus. Seneca ep. 77. See Mr. Clerks Mirror cap. 10. Edit. 3.  
God will punish such as slander his. cap. 49.   yet 'tis no new thing, we must look to be counted as Monsters, not only in Babel, but in Israel. Isay 8.18. jobs friends were good men, yet they censure him for an Hypocrite. You must therefore learn to contemn the contemners of you, and of God's 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'll never die for him.  
2. Consider thou art not alone, it hath been the common lot of all God's 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. jeremy is called a Traitor, and a common Barretor. 
V. Aug. Civit, Dei. l. 2. c. 3.  jer. 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 Self-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 faithful friend. When jasons' enemy thought to have killed him, by running him through, he cured him of an imposthume. 
Mihi maximè prosunt, qui mei pessimè meminerunt; Lutherus pascitur convitiis. Luth.  God can make medicines of these poisons, and make this dung to enrich us.  
2. To cure us of sin. S. Augustine's Mother was cured of her drunkenness by her maids calling her, Meribibulam, a Wine-bibber, she took notice of the foulness of the sin, 
Aug. Confess. l. 9 c. 8.  and left it.  
3. It drives us to prayer, Psal. 10.4. mine enemy's reproach me, but I Prayer, (i. e,) I give myself 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 watchful over our ways. 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 published 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 doors, ready to take vengeance on our enemies. Philip. 4.5. jam. 7.7, 8. Though for the present, you and your walking may lie under reproaches, yet there's a day of revelation coming, [Rom. 2.5.] when thy integrity and secret obedience, 
See D. Preston, judas Repent. p. 3, 4, 5, 6, etc.  shall have open recompense; and the unrighteousnesses and secret contrivances of the wicked, shall be discovered, to their eternal shame. Then all the hidden works of darkness shall be brought to light. Now Heretics, Witches, and Devils 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 impartially. 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 slight the censures of men. 1 Cor. 4.3, 4.  
[See more cordials against Reproachful slander. Doctor Hall's Balm of Gilead. p. 142. etc. 

Mr. Trapp on Malipiero 3.17. p. 881.  
Mr. jenkin's on jude 6.   Byfeilds' Marrow. p. 319. etc. Burroughes Moses Choice. p. 343.375.412. etc. Robinson's Essays, Observe. 41. Beards Theatre of God's Judgements. c. 46. p. 393. Mr. Young's Cure of Prejudice. p. 24. An excellent piece.   

12. Incontinent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Incontinentes, intemperantes, luxuriosi.  

Ista vocabula promiscuè usurpantur, ita ut incontinens accipiatur pro intemperante, & vice versâ, incontinente. Magirus in Arist. Ethnic. l. 7. c. 1.  This word in the Original is Homonimous, and admits of divers acceptations; and therefore some Translations render it Riotous, (so tindal:) others, Intemperate (so the Geneva Translation, and Beza:) others, Incontinent (so our Translation, and the Vulgar Latin.) In this variety, there is no contrariety, the Reading is Canonical either way. The word is used two ways in Scripture. 
Sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soluti in omnem volupta 〈…〉 intemperantiam. Ar●t.   

1. Largely; for any kind of Intemperance and excess, Matth. 23.25. Ye are full of rapine and excess. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Intemperantiae & 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 appetite, so that a man is not a slave to his fleshly, sensual appetite; but can master himself, and give Laws to his Lusts, Contrary to these are all intemperate men, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intemperans, incontinens, impotens, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carens viribus, vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impero, dominor, (i. e.) qui dominari cupiditatibus & affectibus suis nequit.  
Sunt aut Intemperantes ●ibo, potu, vestitu, aut incontinentes qui sibi ●em●erare nequ●ant, & vagas affectantur libidines, ut adulteri & incestuosis. Willickius in locum.   who have no power 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 virtue, whereby a man fights against all tentations and allurements to vice) must (by the Rule of contraries) be a comprehensive vice, inclining men to Drunkenness, Gluttony, Riot, Uncleanness, and all manner of excess.  
2. The word is taken sometimes strictly and restrainedly, for Incontinent, lustful persons, 
Concupiscentiae subditi. Syriac.  that have no command over their concupiscential affections, but like bruit beasts they run into all uncleanness. The word is sometimes opposed to Continency, or Chastity, which is that part of Temperance, 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, 

Per incontinentes hîc intelligit eos qui cupiditates pessimas (i. e.) libidinem in cib●s, & in Venerem, non refraenant. Aug.  
V. Ravanel in V. Intemperantia.   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'll eat for pleasure, and not for need; to pamper themselves, and not to preserve nature: they'll study how they may please the flesh, and make provision for it, that they may fulfil the lusts thereof. Rom. 13. ult. Elijah was so temperate, that an Angel 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 Angels 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 knows that such a Quantity of food will fit him for his calling, and yet he will exceed, that's sinful. 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 Climates, so that some may eat more than 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 necessity, but also for delight. Thus Joseph's Brethren used the creature beyond mere necessity, 
Licèt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivia damnentur, tamen moderata quae animi exhilerandi gratiâ fieri solent, approbantur.  [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 itself is a thing indifferent, and may lawfully be used as occasion requires: when Isaak was weaned, Abraham made a feast. Gen. 21.8. jethro 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 than once. Luke 5.29. john 2.1.20. and the Christians had their Love-feasts. 1 Cor. 10.27. jude 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 beautiful in its season, Eccles. 3.11. and a duty not rightly circumstantiated, is marred.  
1. 'Tis unseasonable to feast and far deliciously every day. Luke 16.19. yea, though we be rich, and can afford it, yet we may not do it, we have callings to follow, & we come not into the world to feast & loiter, but to labour.  
2. We may not spend too much time of one day in Feasting, 
Peccant homines in exc●ssu, vel ratione Temp●●●●, Qualitatis, Quantitatis, Substantiae. Lescius te Iust. & jure. l. 4. c. 3. Dub. 3.  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 than the loss of money; that cannot be regained, this may. To be prodigal 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 Fasting, is exceeding unsuitable, & unseasonable. Isay 22.12, 13, 14. Amos 6.1. to 7.  
4. So to Feast on the Lord's 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.  


Multos morbos multa fecerunt fe●cula. Seneca Epist. 95.  
— Vides ut pallidus omnis, coena desurgat, dubia. Horat.   2. 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, Rheums, but from excess?  
3. Discreetly; making choice 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 remembered. 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 provided, (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 mean 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. jude 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 feasting, or presently after, 

Bellis homunculis ut suaviter inter se sint, non opus est chalice, non tibicina. Plutarch. Sympos.  
V. Plura in Sharpii Symphon. Loc. 45. Q. 9 p. 226. & Sphynx Phylos. cap. 30,   some cross or other befalls men, as we see in Nabal, 1 Sam. 25.36, 37. at a feast Absalon 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. job was afraid lest his sons had offended in their feasting. job 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 music, it drives out the thoughts of God, & his works. So Amos 6.5, 6. See their punishment. v. 7. Music should be sent for (said the Heathen) when men are angry, rather than when they are feasting & merry. Not but that music in itself is good, especially when we make that use of it, which the Prophet did, when he called for a Minstrel to raise up his heavy heart, and make him cheerful, and the fitter to prophecy. 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 housekeepers. To what end is such waste. The end which God would have us to aim at in our Feasting, is his praise, and not our own. Exod. 34.23. Levit. 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 devil. There was never any man that made his Guts his God, that ever became famous in Church or State. 
— Corpus onustum Hesternis vitiis animum quoque praegravat. Horat.  'Tis a sin that besots men, it doth emasculate and weaken the powers of the soul. Hence our Saviour warns his disciples to take heed of being overcharged with surfeiting. 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 before him that liveth but to fill Privies. If a man strive but for a corruptible Crown, we see he's temperate not only in some things, but in all things; in eating, drinking, sleeping, etc. 1 Cor. 9.25. and shall not we that strive for an incorruptible Crown, keep under our bodies, and be temperate in all things, that we may be always fit for our Master's service. This sobriety of the body, tends much to the furtherance of Grace in the soul, 

Qui virtutem colunt, two non admittunt gulae delicias, aliena enim ea esse à liberis, quibus servilia ingenia alliciuntur. Plutarch.  
See Mr. Gatakers Ser. on Watching, in Folio. p. 85. Sect. 36, 37.   therefore the Apostle joins it with Godliness. Titus 2.11, 12. we should therefore eat and drink with perpetual moderation, always taking less, but never more than 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, 
Plenus Venter non studet libenter; Vesci citra satietatem, impigrum esse ad laborem; vitare venerem, res esse saluberrimas, dicunt medici.  it hurts the body, makes it dull, diseased, drowsy, and unfit for service, Temperance preserves health. Tenuis mensa sanitatis mater.  
2. It wastes the Estate, and brings men to Poverty. Prov. 21.17. and 23.21.  
3. It unfits the soul for Prayer, Hearing, Meditation, or any spiritual service, it besots it, and makes it stupid, secure, senseless. It brings destruction. Phil. 3.19. it cast our first Parents out of Paradise, 
V. Theatre of God's Judgements. P. 2. ch. 7. p. 96.  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 bars men out of heaven. 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'll soon fulfil the lusts thereof. V. 14. We read of some that lived in wantonness, and what was the reason? why they nourished their hearts, as in the day of slaughter, or sacrifices, when they fared deliciously. james 5.5. Gluttony is the very Mother, and Nurse of Lust.  
[See more, Traps Common-place, Abstinence, in the end of the Epistles. Amos etc. l. 3. c. 15, Downams' Guide to Godliness. l. 3. c. 24. Greenhill on Ezekiel 16.49. D. Hammonds Practical Catechism. l. 3. Sect. 3. Boltons' Directions for walking, p. 195. Mr. Clerks Mirror. cap. 1.61. Edit. 3.]  
2. As for Intemperance in Drinking; it never abounded more. It hath debased our Nobility, stained our Gentry, beggared the Yeomanry, polluted the Nation, and made the earth to groan under us, so that it would as fain be delivered 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 fairs that are not defiled with Drunkenness? we may take up the Prophet's complaint. Isay 28.8. all places are full of vomiting and filthiness (vomiting is one of the beastly fruits of Drunkenness) so that there is no place clear. 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 forerunner of judgement. When sin grows national, it brings national judgements: as we see in Germany, 
Germanorum vivere, est bibere. Prov.  the floods of Drunkenness and Excess, have brought upon them floods of calamity and War. So that as the Lord said sometime to his people. jer. 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 wickedness of my people. So may he say to England, 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, 
V. Shchooles Guard. Rule 56.  eating and drinking like beasts, than came the flood. Matth. 24.38. when All Sodom was given to uncleanness, than came fire and consumed them. When the people of Israel assemble themselves by Troops to harlots houses, than God visits them with his judgements. jerem. 7.5.  


Plus exemplo nocent quam peccato.  
Probrosum est si rex cujus est regnum regere, sit ebriosus & regatur à Vino, tum quia regum est omnia cum ratione, judicio, & consilio facere.   1. When great men are given to sin, that hastens wrath. They draw many away by their lewd Example; 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 pervert 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, etc.  
2. Are there not some Ministers (who by their places are bound to witness against this sin, both in life and doctrine) that say as those, Isay 56. ult. Come let us fill ourselves with strong drink. This made so many erroneous Ministers, (especially in episcopal times) Isay 28.7. The Priest and the Prophet have erred through wine. 
V. D. Wallis, Mens sobria Concio. ad Baccalam.  This clouds the understanding, darkens the mind, robs men of Reason, and turns them into beasts. Hence the Lord forbade 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 office. Levit. 10.9. why so? V. 10, 11▪ that they may put a difference between the Holy and Profane, and may be fit to publish all God's 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 unsavoury salt, 

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 trahit. à Lapide.   fitter for the Dunghill, than the Temple; and if other Drunkards deserve double punishment (in Aristotle's judgement) first for their Drunkenness, and then for the sin committed in their Drunkenness; 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 Sanctuary.  
3. We have Drunkards of all Ages, old, and young; many get such Habits of this sin, (when young) that they cannot break them when they are old. We have Drunkards of all Trades; Drunken Shoemakers, Smiths, nailers, etc. Drunkards of all Sexes; not only Drunken Hosts, but Hostesses, even women-Drunkards: 
Ebriâ muliere n●hil turpius. ●hrysost.  this sin is base and beastly in any, but abominable 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. Drunkenness 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 miscreants of those times, choosing the darkness and secrecy of the night, to cover their filth, will rise in judgement against those impudent, Noonday Drunken-Devills of our times, who blush not to act their villainy 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 lies 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 sinned presumptuously (i. e.) wittingly and wilfully, purposely and proudly, desperately and despitefully, out of contempt of God's Law, was to be cut off by death. (so much the phrase imports) not only a cutting off by excommunication) 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 many times are partial 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 men's 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. 
Voluntas est homo, nihil aliud sumus nisi Voluntates. Aug.  ay, 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 evil. Then a man lives in a sin when he loves it, though he do not, or cannot act it.  
2. By a man's talk; out of the abundance of the heart doth the mouth speak. When men boast how many dozen they have drunk, and how many men they have laid asleep; 
Taciturna affectio, non est affectio.  when men shall inquire for the strongest liquor, 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 evil.  
3. By a man's 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 redness of their eyes, stinking breath, deformed countenance, ghastly looks, fight and quarrelling, swearing and swaggering. Isay 19.14. Prov. 23.29, 30.  

Noscitur ex comite, qui non cognoscitur ex se.  3. 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 together. 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 add drunkenness to thirst, and so become liable to the curse in the very Letter. Deuteron. 29.19, 20.  
5. When men call for Healths. A Health to their Master, and a Health to their Mistress, a Health to this man, and to that, and at last a Health to the Devil himself, as 
* V. Whites way to the true Church. Digres. 54. Sect. 9  Pope john the thirteenth did, whose Vicar doubtless 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.  
una salus sanis non est potare salutem,  
Non est in potâ vera salute salus.  
2. This sin is so odious, that a Heathen condemned it. 
† See Traps Comment on that Text.  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 oftener, than it pleased himself. The ancient Britons 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 jael was blest for driving a Nail into the Temples of Sisera; so the generations to come may bless those in authority, for suppressing this Inlet to so much sin.  
2. All occasion and provocations to sin must be avoided. [Ephes. 5.15. 1 Thes. 5.22. jude 23.] But drinking of Healths, is a provocation to sin. viz, to drunkenness, fight, murder, etc. Ergo. Many think it a small matter. but there is no sin small simply in itself. 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 avoided, 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 abusive 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 Original is from the devil, is to be abhorred, But drunken Healths had their rise and Original from the devil. 

Hujus legis authorem Diabolum habent Basil. & August. Ser. de Temp. Ser. 231.232. & Ambros. de jejun. c. 13.  
Peccatum est provocare ad aequales calices, nec fas est respondere. Lescius de justitia & jure. l. 4. c. 3. Dub. 4. p. 680.   The ancients called it, The devil's shooeing-horn, to draw men on to drunkenness. So that 'tis no Novel, Puritanical preciseness, but it hath been condemned many hundred years ago, by the Ancient Fathers. Yea the sounder sort of Papists have condemned it, and thought it most unreasonable, that another man's belly should be my Rule.  
Object. Suppose a man begin a Health to a Prince, or to the Protector, 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 King's Health, and drink for mine own. I will not for drinking in Alexander, stand in need of Esculapius, said Calisthenes. He is the best subject that prayeth most, not he that drinks, and catouseth most.  
Object. Drinking of Healths, is the fashion now adays?  
Answ. We are forbidden to follow the sinful fashions and customs of the World. Rom. 12.2. nor may we follow multitudes in evil. Exod. 23.2.  
[See more. Pryn's Healths, Sickness. Mr. Young's Drunkards Character. Sect. 76. p. 3.9. Pryn's Histriomastix, V. Index, Healths. Mr. Gerec against Healths.]  
To arm you against Drunkenness, take these few Considerations.  

1. Consider that drunkenness 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 fight, kill, lying, swearing, etc. meet in this sin. 'Tis a Master-sin which never goes alone. Show me a liar (we use to say) and I'll show you a Thief. So say I, show me a drunkard, and I'll show you a whoremaster, 
Voluntarius Doemon, ita saevit, clamat, furit. Chrysost.  a swearer, a dissolute, unteachable person. Isay 28.7, 8, 9 A drunkard is Diabolus explicatus, a Devil in his colours, the devil in his Pontificalibus, a devil clothed with flesh and blood. He cares not to break all the Commandments. 

1. He fears not God.  
2. He makes his belly his God.  
3. He profanes Gods sacred Name many ways.  
4. He profanes his Sabbath, he's unfit (to say truth) for any service of God, or man.  
5. He disregards Superiors, he's an ill Example to Inferiors.  
6. He's accessary to his own death, he shortens his days by his Intemperance, and is ready to kill all about him in his drunken fits.  
7. He abounds in acts of uncleanness, 
Ignis in igne fuit.  and adultery, the fire of Drunkenness, kindles the fire of Lust.  
8. He spends that on himself, which should maintain his family, and so is the worst of Thiefs, even worse than an Infidel, which provides for his own.  
9 He's apt to belie and slander his Neighbour.  
10. His heart is full of lust, a brothel of sin, a sink of uncleanness, full of wicked devices, against God, and man.    
2. Consider the dreadful 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. joel 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 Habitual, 

Ebriosi (i. e.) crapulae & luxui dediti. Parae.  
Ebriosi vel apud Turcas incarcerantur.   Impenitent drunkard, shall come into God's Kingdom. If Turks imprison them, and we'll cast them out of our houses; let none think that God will receive them into his holy Habitation.  
3. Consider the sad effects of drunkenness. These are excellently set forth. Prov. 23.29. ad finem cap. This Text I may call the Drunkard's Looking-glass: 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 heaviness. 
Ebrietas est unius horae hilaris insania. Sen.  It's dear bought, that hath so many curses attending 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 Vials of God's wrath, and lie 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, Rheums, Dropsies, Apoplexies, and Redness of eyes, by reason of abundance of hot humours. How many have shortened their days, and extinguished the Radical moisture? much water poured on a little flame, doth soon extinguish it. This makes even Kings sick. Host 7.5.2. Verse 30. Solomon tells us how we may know a Drunkard.  
1. He loves to tarry at the wine, he spends hours, days, and years at it, 'tis his Trade and Calling.  
2. He goes and seeks mixed wine. q. d. He goes from house to house to inquire after the strongest Liquor.  
3. But how may we shun Drunkenness? V. 31. look not on the wine when 'tis red. (i. e.) eat 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 Internal, external, Eternal. Wherefore fly from it, as from a Serpent.  
2. 'Twill hurt the soul, and fill it full of noisome Lusts. The soul is the best and noblest part; 

Corruptio optimi est corruptissima.  
Nunquam ebrium putabo castum.  
Venture aestuans mero spumat in libidinem Hier. Alexander omnium victor, à vino victus est.   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. Rome 13.13. Lot (though a holy man) yet adds Incest to his Drunkenness. And though Adulterers are not Drunkards, yet there are few Drunkards, but are Adulterers. V. 33. It breeds evil speeches. Thy heart shall utter perverse things (i. e.) preposterous, foolish, filthy matters. 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 continual danger, yet he's insensible of it. He's in great danger that sleeps in the midst of the Sea, for he's soon overwhelmed with waves, and he's like to fall suddenly, that sleeps in the top of a Mast; 
Non sentire, stipitis est, non hominis.  yet such is the Drunkard's Lethargy, that he cannot feel when he is stricken, nor know when he is beaten. V. 35. which is the height of misery; it makes men desperate, incorrigible, and incurable. They become impudent in sin; those sins which men tremble to commit, when sober, yet they'll venture on, 
Multi reliquorum serpentum veneno curantur, ebrietate nemo. Basil.  when drunk. I will seek it yet again (saith the habituated Drunkard) q. d. Notwithstanding all these dangers and mischiefs, I will not leave my drunkenness. As perseverance in goodness (in despite of all opposition) is the height of goodness; so perseverance in wickedness, in despite of Judgements, is the height of wickedness. That's our misery which attends on drunkenness, that it's usually accompanied with impenitency. Host 4.11.  

Belial (i e,) homo nequam sine jugo, qui totus deditus est nequitiae, impietati, & improbitati.  4. It robs men of their good name. Call a man drunkard, you need say no more. Hence when the pharisees 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 mass drunk, count not (said she) thine handmaid 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 than the Beasts that perish, for you cannot force them to drink more than 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 lays Kingdom's waste. Isay 5.11.13, 14, 15. as a good man is a public good, so such a wicked man, especially, is a public evil.  
7. The loveliness and beauty of Temperance and sobriety should make us loath excess & luxury, 
V. Robinson's Observations. 30.  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, etc. He hath a healthful body, and a comely countenance, wise discourse. In a word, he enjoys himself, and sees God in all the blessings he enjoys.  
There's no sin but hath some pretences, 
Improbitas praetextu nunquam caret. Arist.  and so hath this.  
1. Object. joseph made his Brethren drunk.  
Answ. That's false, for joseph 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 ingenuity in the hearts of his people, 
Shacar, inebriari, non semper in vitio ponitur, sed indicat liberalem vini usum, qui modum non excedit. Weemse.  and writes the Law of love there, which constrains them to be pure and sober in all their actings, and undertake; 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 liberal use of the creature [ad hilaritatem, non ad ebrietatem.] for mirth, and not for madness; for cheerfulness, 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, 
Si vultis inebriari docebo vos salutarem ebrietatem, in qua non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haec est ebrietas spiritualis. Zanchy.  to an holy inebriation. 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, carnal, devilish 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, 

Vino qui inebriatur titubat, Spiritu qui inebriatur radicitus in Christo est. Praeclara ebrietas quae sobrietatem mentis operatur, & ubi Spiritus Dei regna. Illyricus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberaliter sitim explere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) à relaxatione animi quae fit per suavitatem & hila●itatem vini paulo copiosiùs hausti. Eustathius.   which revives and quickens dead and drooping spirits. So Cant. 1.2. thy love is better than wine. This is Crapula sacra. The word is likewise used in the New Testament, john 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 refresheth and delighteth us in a sober way, we may use it. Prov. 31.6, 7. Thus and no otherwise, Joseph's Brethren drunk, and were merry. The Philosophers make three cups. 
Poculum necessitatis & sanitatis, Poculum voluptatis & hilaritatis, Poculum ebrietatis & insaniae. Ancharsis.  The first of Necessity, the second of Pleasure, the third of Madness. Joseph's Brethren took the first and second, but not the third.  
2. Object. Noah and Lot were Drunken. Gen. 9.21. & 19.32.  
Answ. 
Ebrii, non ebriosi; Actio una non denominat hominem.  Yet they were not drunkards, 'twas not their Trade to sit at the wine; one action doth not denominate, or make a man good or bad. 
Vitium hoc contigit Noae inscio, non conscio.  They sinned through weakness & infirmity, against the bent and resolution of their souls; but thou sinnest wilfully and deliberately.  
2. These examples are recorded to fright us from sin (that we may shun the rocks where others have split themselves) not to encourage us in sin. 
Sunt cavendi, non cadendi exempla. Aug.   
3. To keep us from despair, that if through weakness, and for want of watchfulness we have fallen, yet we may remember that God which pardoned penitent Noah, and Lot, will also pardon us upon our Repentance.  
Object. 'Tis Physical.  

Malim mori quam tali remedio convalescere.  Answ. 1. It's a medicine worse than the disease; for a man to destroy his soul, that he may cure his body, is worse than death. 2. We may not do evil, that good may come thereof. Rom. 3.8. 3. Very learned Physicians affirm the contrary; they say that drunkenness destroys the health, spoils the stomach, hurts the brain, makes the blood waterish, dulls the senses, weakens the memory, 
V. D. Venner. Via recta. p. 42, 43.  and destroys the understanding.  
Object. They are so accustomed to it, that they cannot leave it.  
Answ. An evil 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 jordan to recoil. 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'll 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 vileness of the sin (in the effects before recited) remember the judgements of God, on Nabal, Ammon, Elah, and Belshazar, who died in their Drunkenness. 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. Idleness breeds Drunkenness. When men have nothing to do, 
Quem Diabolus occupatum non invenit ipse occupat.  the Devil 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 work.  
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 sickness cannot) labour, 
Non est panis cujusquam proprius, ne summi quidem regis nisi strenuè laboret in Vocatione sua. Rolloc. in Joh.  shall not eat. 2 Thes. 3.10. and if Adam in the state of Innocency, must work and dress the Garden; and after the fall, when he was Monarch of all the world, yet must he labour; who then can think himself free? 'Tis not Idleness which commends a Gentleman, or following of foolish fashions, drinking of Healths, lying in an Alehouse, etc. there's no baseness like this. But the life and soul of Nobility and Gentility consists in noble and virtuous 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 careless, there the enemy enters, And if Christ's own disciples must watch against 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 special Antidotes, to keep out the infection.  
4. eat the occasions of this sin, He that will no evil 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 eat 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, etc. especially shun Alehouses, these dens of Devils, and Cages of unclean birds; those stews and sties of all abominations. 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, 
Doctor Clerk's Serm. on Rev. 17.6.  (as a learned man well observes) the Thracians and Scythians used to burn certain Herbs, that they might be drunk with the smoke thereof. That Barbarism our English Nation useth too much in a base Indian weed. It's pity men of good parts should be drunk so. They should leave it to idle, empty, witless, worthless heads. 'Tis said of Garlic, that it makes men wink, and drink, and stink; Many use Tobacco to make them drink, till at last they wink and stink. 'Tis true, the drug is good in itself, as 'tis God's creature, and the fume of it taken in a discreet, moderate, physical way, may be useful. But taken in that excessive, intemperate, 
Multi nunc dierum Tobaccomaniá laborant,  irregular way (as most take it) it besots men, and robs them of their Health, Wealth, Wit, Time, etc. I shall therefore give some Reasons against the abuse of the creature, because the sin is General, and 'tis the Devil's shoeing-Horn, to draw men on to Drunkenness. Instead of Salt-meat, the Devil feeds his followers now with smoke (fumo pereat, qui fumum vendit) first drink, and then smoke; Then smoke, 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 Physical root, and hath in it a Poisonous quality, as appears by its Antipathy against nature. Now he that shall take Physic every day, may soon put an end to his days. Physic must be taken rarely and seldom, else if it become familiar to the body, it looseth its operation. 'Tis a violent purge, which wastes and weakens nature, especially 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 hurtful, and are abuses of the Creature, and as excessive eating and drinking is unlawful, so also is excessive smoking. Not one of many but takes it for fashion and custom, more than for need. Any action (especially Physical) if not rightly circumstantiated, is very dangerous. If a Physician should advise his Patient to take a spoonful or two of such a Potion, and he should take ten or twenty; or if he should prescribe him to take a pennyweight 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 adjuvans ad mortem, it's a kind of self-murder, and shortens men's days.  
3, This immoderate and excessive use of Tobacco, brings with it many discommodities. It overthrows the state of the body, drieth the brain, dimmeth the sight, corrupts the smell, hurts the stomach, destroys concoction, spoils the spirits, dulls the understanding, confounds the senses, stupifies the body, mars the breath, and turns it into an unsavoury stench, rendering it loathsome to their Wives, Friends, and such as come nigh them. It turns the Nose into a chimney, and makes a Kithin of the body, sooting it with an oily Unctuous kind of soot, as hath been seen in some great Tobacconists, 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 smoking 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?  

Damna fleo rerum, sed plus fleo damna dierum.  4. It consumes abundance of precious time; No loss, like the loss of time. How many spend two or three hours in a day in smoking, which if they had spent in Repenting, what abundance of comfort might they have had?  
5. It wastes men's estates. How many poor might have been succoured with that which is idly and vainly spent in smoke? some spending 10 l. others 20 l. others 100 l. per annum in smoke? 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. Host 2.8, 9 How sad will it be with many, when they shall see how many pounds they have spent in smoke, and yet how little for God's 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 healthful sort, who have no apparent need of it.  
Object. We are so accustomed to it, that we cannot leave it?  
Answ. An evil custom 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 Physician) is only tolerable by way of Physic, 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 dregs of men. Every Tinker, Tapster, Crate-carrying Vagabond is not well unless he have a Pipe at's Nose.  
Object. It draws away ill and waterish humours, and cures men of most diseases.  
Answ. God hath ordained waterish humours for the good of the body, and for the most part they are as necessary in the body, as the blood itself, and therefore may not be drawn away in that abundant measure by Tobacco. Besides, it's dangerous for weak and sickly bodies, they may quickly waste the Oil of their Vital Lamps, and spend their radical moisture. So that instead of curing, it kills many.  
2. Grant it to be Physical 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 General, is but sorry Logic. e. g. Such a man hath need of such and such Physic, therefore all men have need of it. Who sees not the vanity of the practice, yet who leaves it? what should young, strong, healthful bodies do with Physic? They that are whole have no need of the Physician, but those that are sick; and those that ate sick indeed, cannot away with it. One man's Physic is another man's poison; One Medicine cannot cure all diseases, yet men are so bewitched and besotted with Tobacco, that (if you'll believe them) they'll tell you it's a Panacéa that will cure you of all distempers; and yet those that take it, abound with distempers, as well as other men. I wish therefore, and oh that I could prevail w●th young Students especially, that they would use their Pens, rather than Pipes, that we might find them in their Closets Praying, and not in their Chambers smoking; remembering that time is precious.  
[See more against Drunkenness in that excellent Tract of Mr. Young, styled, The Drunkard's Character; 'tis the best that I have seen in this kind. All the labours of that holy man, are worthy the perusal of young Students especially, Mr, john downam's four Treatises against Drunkards, Swearers, Whoremongers, and Bribery, Mr. Sam. Wards Woe to Drunkards. D. Harris Drunken-cup. D. jer. Tailor's. Holy-Living. p. 72. Mr. Henry Smith's Serm. on Gen. 9.22. p. 284. Mr. Clerk's Mirror. cap. 42. Edit. 3. Mr. Rous's Diseases of the Time. cap. 16. p. 173. Folio,   

Intemperate, or Incontinent.  
The word in the Original (as I have showed before) is large and comprehensive. It denotes all kinds of lustful persons, that have no command over their concupiscential affections, but are led by their Lusts; such are Adulterers, Fornicators, Incestuous persons, Polygamists, and the like. Now in the last days, men will be Incontinent every way. There will be incontinency amongst single persons, 
See Mr. Edward's Gangreen. 1. and 2. Patt, and Mr. Bayly's Dissuasive.  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 reign in the last days. Now the more common these sins are, the greater our praise will be if we keep ourselves pure, shining like lights in the midst of a loose generation. We should therefore be careful not only to go or run, 

Non solùm cavere aut vitare, sed fugere jubet, ut ostendat study, & industriâ, imò solicitudine non vulgari hîc opus esse. Gualther.  
Contra libidinis impetum apprehende fugam, si vis obtinere victoriam. Aug.   but with all our power and speed to Fly fornication. 1 Cor. 6.18. as joseph fled from his Mistress. 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; Idleness, Luxury, Lying, and Murder, 
See Mr. Hieron on Psal. 51.14. Lect. 23.  usually accompany it, as we see in David, and the Sodomites. Ezek. 16.4.9. the harlot by her enticements, doth not only increase the number of Transgressor's, but of their Transgressions also. Prov. 23.23. when a great beast hath made a gap, 
Libido insatiabilis est, turpitudinem nectit turpitudini, Scelus sceleri. Drexelius.  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 chaste and Holy ones. Fornication is directly opposite to Sanctification, 
Quicquid spurcitias olet carnis, aversatur spiritus, castis habitat pectoribus, Daemonum cibus fornicatio, ebrietas, & vitia universa. Hieron.  yea 'tis made one part of our Sanctification, to fly fornication. 1 Thes. 4.3. It makes men like the Devil, who is styled by way of Eminency, The unclean spirit, Matth. 10.1. and 12.43. and that 1. Affectu, because he delights in such uncleanness.  
2. Effectu, because he draws men to it.  
3. Habitatione, because he dwells in unclean souls, he finds them foul, and he makes them worse.  

Major est Emphasis Praecepti Negativi, quam Affirmativi. V. Schools Guard. p. 142.  3. 'Tis a violation of Gods most sacred Law. Exod. 20.14. which is set down negatively, because it binds most strongly, always, and to all times. The Pope may give dispensations, but God gives none to any, to violate his commands. Every man must keep his vessel pure. 1 Thes. 4.4, 5. even the King must not multiply wives, much less strumpets to himself. Deuteron. .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 than Theft. The thief steals out of want, the Adulterer out of wantonness. The one may make satisfaction, this can never Prov. 6.31.  
6. 'Tis a sin that doth pollute and defile the body more than 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 whoredom, 
Num ego qui Christi servus sum, qui meipsum & omnia illi debeo, ipsi quod suum est eripiam, & faciam ut scorti membra sint, qua illius usibus debent servire? Gualther.  but the body is consecrated 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, than which what can be more reproachful to him?  
4. V. 16. He makes himself one with an Harlot, and what can be more dishonourable, then for a member of Christ to be joined to such a creature?  
5. V. 18. He sins more especially against his own body. 
Fur non fit unum corpus cum re furtiuâ, nec latro cum eo quem caedit; solus scortator se carnaliter commiscendo fit membrum scorti, quo nihil foedius.  The body is abused by other sins in part, not wholly, as the Tongue by lying, the Hand by Stealing, Murder; but here the whole body is abused, and abased.  

Si scelus est Templa lapidea profanare, quo supplicio non dignus erit qui Dei Templum vivum profanat? ut ex S. Sancti Templo Veneris prostibulum faciat? Gualther.  6. V. 19 If our bodies be the Temples of the Holy Ghost, than they may in no wise be polluted, or profaned. 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.  

Zeum. Heb. Ingentem Dei iram & furorem denotat.  None are given over to these sins, but such as God hates. It's a fearful 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 fruitless trees in God's Vineyard, 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 sinful 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 special 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 destroys Nations, for this the Lord had a quarrel and controversy with Israel, 
Rib, significat in judicio litigare, causam agere, contendere.  Host 4.2. and citys them to answer it at his bar. This makes a land to spew out its Inhabitants. Levit. 18.24, 25.28, 29. as a man whose stomach is overcharged, can have no rest till he have eased himself; so the land is sick, till it have eased itself of such Inhabitants. Such sins and sinners put the Justice of God to a stand, so that he knows not how to pardon them. jer. 5.7.8, 9 This was one of those sins which made the day of jerusalem's 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. jude 7. the plague on Israel to the loss of 24. thousand men. 
See Theatre of God's Judgements Part 2. c. 6. p. 76. and l. 2. c 20.22.27. Tollit opes, famam, sensus virésque libido.  Numb. 25.1.9. and the sword on Benjamin, to the loss almost of the whole Tribe. judg. 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 morsel 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. job 31.12.  
3. It robs a man of his good name, which is a precious jewel, and by all good means 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 scar will abide? as we see in David, Samson, Solomon. Neh. 13.26. Lot. So Prov. 5.9. Gen. 49.4. Levit. 21.9. Host 1.2. Est peccatum maximè 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 dishonour 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 only to God, but to all good men. jer. 9.2. oh that I had a lodging in the wilderness? 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 destroys the body. It consumes the radical moisture, and so shortens the life. It impairs the strength, Prov. 31.3. and wastes the flesh. Prov. 5.11. and makes men liable to the sword of the Magistrate, who ought to punish adulterers with death▪ 
Apud Romanos, & Graecos adulterium capitale fuit. Arabes adulterum capite mulctabant. Polyd. Virg.  Levit. 20.10. Gen. 38.24. Deut. 22.22, yea the pharisees, though they dispensed with other sins, yet judged Adulterers worthy of death. john 8.5. The Anabaptists allege this Text for liberty of conscience, and to destroy the coercive power of the Magistrate, I shall therefore take a little pains to vindicate it.   
1. Our Saviour doth not plead for the woman in favour of adultery, for he condemns even adulterous aspects. Matth. 5.28. and chargeth her to go, 
Non est generalis regula, sed personale responsum praesenti causae, ejusque actoribus accommodatum. Gualther.  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, 
Christus non erat Politicus Magistratus, sed minister Ecclesiae, ejus erat Evangelium praedicare, non homines occidere. Pet. Martyr in 2 Sam. 12.7. p. 246. ubi plura. & Spanheim. Dub. 108.  or no man ought to punish it; but he only tells her; Neither do I condemn 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 coming into the world is not to destroy, but to save; not to punish as a Magistrate, but to forgive; not to take away Temporal life, but to purchase eternal.  
3. The pharisees 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 yourselves.  
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. 

Nusquam sanctiùs & puriùs coli & servari conjugia quam Genevae, ubi 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.   This kept Geneva so pure, even their sharp punishing of Adulterers.  
5. It destroys the soul, it besots a man, it robs him of his Gifts, yea of his heart. Host 4.11. It blinds the judgement, draws away the will from goodness, and makes the Affections so brutish, that they mind nothing, and delight in nothing but beastly sensuality: Hence such impure persons are compared to unclean dogs. Deut. 23.18. 2 Sam. 3.8. and to unruly Stallions. jer. 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 return 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 winter Plague; some do escape, but very few, and that hardly. 'Tis peccatum maximae adherentiae, a sin that sticks close to the souls of such, as it hath once possessed.  
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 bars 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 sensual lusts, but they paid full dearly for them, their end is bitter as wormwood. Prov. 5.4. as such sins are committed with more sensual delight and wilfulness, so they bring more guilt and horror with them, insomuch as many have despaired under the burden, & have murdered themselves. We should therefore carefully fly these fleshly lusts, 
V. Capell on Tentat. p. 2. c. 10.  because they war against the soul. 1 Pet. 2.11. the other lust's war against us, yet none war against the Peace, and purity of the soul, like this. Let no man then think this sin small, as did the Heathen, who numbered fornication amongst things indifferent. Acts 15.20. when scarce any sin is more expressly forbidden, or more severely punished in the Scripture. Exod. 20.14. Deut. 23.17. let no man deceive you with vain words, 
Non de rebus secundum opininem impiorum, sicut nec de saporibus, secundum aestimationem aeg●●torum. Aquinas.  Ephes. 5.5, 6. or make you think this a sleight sin, but get your judgements 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 wickedness. Gen. 39.9. and an heinous crime. job 37.11, 12. and that which hath been the bane of thousands. Gen. 34.25. judg. 20.35. 1 Cor. 20.8.11. it's called an abomination. Ezek. 22.11. and a sin that ought to be severely punished by the Magistrate. job 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'll 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 than my conscience, and knoweth more by me then I do by myself, hath seen my beastly abominations in this kind; so that I am become a Terror to myself, and am even swallowed up with total desperation, etc.  
Answ. Since you have sinned in days of so great Light and Love, and against such woo and warn to the contrary, your sin is so much the greater, and therefore your sorrow and humiliation for it must be proportionable, and this let me tell thee, if thou canst unfeignedly humble thyself, sincerely confessing and forsaking thy former lewd ways, 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 Uncleanness, Zech. 23.1. and that whether it hath been acted before Conversion, as Rahab was an Harlot before her Conversion, james 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 heaven 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 Repentance 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 unwillingness, by the strength and violence of Temptation, we have fallen into, especially since we are humbled, and judge ourselves for them.   

Preservatives against this sin.  
1. Take heed of Intemperance in eating and Drinking, 
Nunquam edacem putabo castum, ubi satietas, ibi Daemones choreas agunt. Hieronym.  when men are fed to the full, then like pampered Stallions they neigh after their Neighbour's wives. jer. 5.9. Ezek. 16.49. Take away the fuel and the fire goeth out, take away the provender, and you'll tame the beast. Drunkenness and Whoring are joined together. Proverbs 23.31.33. Host 4.11.  
2. Idleness breeds uncleanness, as standing Pools do mud. Ezek. 16.49. even a David if he be sleeping at home, 

Quaeritur Aegyptus quare sit factus adulter?  
In promptu causa est, desidiosus erat. Ovid.  
Nunquam vacat lascivire districtis. Seneca Epist. 56.   when he should be at War, may catch a fall 2 Sam. 11.1. Dinah by wand'ring abroad, exposed herself to a Tentation. Gen. 34.2. and the feet that wandered in the streets, became a booty to the Harlot. Prov. 7.5. we should do by our false hearts, as Commanders do by unruly soldiers, they keep them in action, that they may keep them from doing mischief.  
3. Take heed of evil company, come not near the house of the Harlot. Proverbs 5. Verse 8, 9, 10, 11. He that would not be burnt, must not come too near the fire. Suppose we had bodies made of Gunpowder, or Flax; oh how fearful would we be of coming nigh the fire for fear of being consumed▪ This made joseph so careful to shun the company of his wanton Mistress: 

Vitavit mulieris conspectum, ut libidinis occasiones praecideret. Paraeus.  
Oculi sunt fores & fenestrae animae. See Bishop Andrew's on the seventh Commandment. cap. 6. and 7.   Gen. 39.10.  
4. Set a watch over the Eyes. The Devil gets into our hearts by these windows of the soul. Eve by seeing the forbidden fruits, Gen. 3.6. David by seeing Beethsheba. 2 Sam. 11.2, Samson by seeing a Harlot. judg. 16.1. Potiphars wife by seeing Joseph's beauty, and Herod by seeing Herodias dance, they were all ensnared, and caught. When men's eyes are full of Adultery, they cannot cease to sin. 2 Pet. 2.14. Gen. 6.2. The Eye is the Devil's Broker, that gets between the heart and the Object, to make up a sinful bargain. 

Plato derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Cum oculi concupiscentiae omnis, praecipuè Venereae, fontes, proretae peccati; & deuces in amore, itaque firmo proposito eos continui Scul. in Job.   Lusting and looking in Greek, differ but in a Vowel. Hence David, a mortified man, prays the Lord to turn away his eyes from beholding Vanity. Psal. 119.37. and job, though a holy man, and in years, yea and married too, yet durst not trust his eyes without a Guard. job 31, 1.  
Quid facies, facies Veneris si veneris ante?  
Non sedeas, sed eas; ne pereas per eas.  Sphinxes. 


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 Happiness. p. 74, 75.  
Nunquam fieri debent quae Deum ladant. Salvian.  
Obscoenorum librorum scriptores, nihil aliud faciunt quam qui fontes publicos veneno inficiunt, tot funerum rei quotquot inde biberint. Drexel.  
Nihil est tam damnosum honestis moribus quam in aliquo spectaculo residere, tunc enim per voluptatem faciliùs vitia surrepunt. Seneca.  
Mr. Brokes his Remedies against Satan's 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 supplet. Drexel.   Take heed of reading evil books, they contain evil words, and evil obscene words corrupt good manners. 1 Cor. 15.33. Ephes. 5.4. Take heed of Stageplays, where many lewd speeches, and lascivious Gestures are used. They are the very sinks of sin, and Schools of profaneness. As you may see in that elaborate Treatise of that industrious Patriot of his country, Mr. William Pryn, in his Histriomastix, a book that well deserves Reprinting, and to be made more common, in these loose times, when lascivious Balls, and profane Practices are so frequent in the chief city of the land.  
Take heed of gazing on lascivious Pictures. Beware of Painting, Powdering, Patching, Naked-necks, and other enticements to sin. He that will not be taken with a sin, must shun the occasions. Alexander did very wisely, in refusing to see the beautiful daughters of Darius, 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 than evil words; for those abide and infect others, when words vanish, and are gone,  
5. Stop your ears 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. 

Lascivi Sermones molliunt animos n●stros, nervos omnes virtutis elidunt. Cic. Tusc. Q. l. 2.  Little do people consider how sorely and suddenly the heart is infected with rotten unsavoury speeches. Ephes. 4.29. Colos. 3.8. they soon corrupt men's manners.  
9 Take heed of mixed Dancing, which is a great incentive to uncleanness, and therefore is oft condemned in Scripture. job 21.11, 12. Isay 3.16. 1 Kings 18.26. Exod. 32.6.19. Matth. 14.6. Mark 6.22. job made a Covenant with his eye not once to look, and darest thou wantonly dance with a maid? neither are the dancers only themselves, but the spectators also, endangered by beholding those light and immodest embrace, kiss, motions and wanton 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 beholding such practices, are made far worse. The ancients have condemned it. We read (saith chrysostom) of Jacob's marriage, but we read of no dancing that was there, and where wanton dancing is, there is the Devil saith he. 

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.   None but Madmen or Drunkards dance, saith a Second, none but Adulterers saith a Third. Saltatio ad Adulteras, non ad pudicas, pertinet.  
Promiscuas saltationes Virorum & Mulierum in divinis literis non legimus Pet. Martyr. Loc. Com. Clas. 2. cap. 2. p. 339. De Choreis, Aretius' Problem. 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 Histriomastix, Index. Dancing.  
Lastly, take heed of barrenness under the means of Grace, and of being dead under lively Oracles. God oft makes this sin a punishment of other sins. 
Mulier est Viscus toxicatum, quo Diabolus aucupatur. Aug.  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, formal, 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 occasions and provocations to this sin, then will God preserve us from the sin itself; 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 war is not done, 
Castimonia fine bello nulla est.  so long as the enemy lives. He that will keep the Jewel 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 Devil's Broth, lest you eat of his Beef. Isay 65.4. Kill the Cockatrice in the shell, quench the fire when 'tis a spark, mortify sin in the Affection. Colos. 3.5. Pray for supernatural strength. 2 Cor. 12.9. It's a good sign we hate a sin, when we can heartily pray against it. Walk always as in God's eye, that's a special preservative against this sin. job. 31.4. Prov. 5.20, 21. joseph might have sinned secret enough, but the remembrance of God's Allseeing eye, awed him. Gen. 39.9. He's a Martyr indeed who can thus conquer his lusts, 
Ah! quanti perierunt ab hac unâ peste, vel fortissimi, sanctissimi, sapientissimi.  and stronger than Samson who was entangled with them. Chastity in youth, Temperance in plenty, Bounty in Poverty, one calls them Martyrdom, without Bloodshed.  
[See more in Mr. john downam's Treatise against Whoredom. Mr. Hildersham on john 4. Lect. 15. p. 66. D. jer. Tailor'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▪ etc. Pryn's Histriomastix. Actus 6. Scena 4. p. 376. Mr. Clerks Mirror. cap. 2. and cap. 20. and 61, 62. Edit. 3..]   

13. Fierce. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This is the thirteenth sin which helps to make the last days Perilo s. Men will then more especially be of a fierce, rude, savage, barbarous, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immites, feroces, inhumani, & ferinis moribus praediti. Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mansuetus, vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dies; q. dies est jucunda, ut nox fera.  
Rusticani & inciviles quos belluas veriùs dixeris quam homines. Bulling.   inhuman disposition. They will be cruelly and bloodily disposed. There will be in them no meekness, nor mildness, 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 Covetousness, before mentioned. This fierceness they'll 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 spiteful Moabites, who burn the bones of his deceased Saints, as Bucer, Phagius, etc.  


Hominum effigies babent, animos ferarum. Seneca.  
See Mr. Clerks Mirror. c. 57   This freity is made one special note of the wicked. Prov. 12.10. and 17.3. Gen. 49.7. Hence in Scripture they are compared to Lions. job 4.10. to Wolves. Hab. 1.8, Bears. 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. Boars. Psal. 80.13. Thresher's which bruise and oppress the people of God. Amos 1.3. milner's that grind them with their cruelty. Isay 3.75. and to Butchers, which do not only fleece, but flay the sheep. To Cooks, which do not only dress the flesh, but they break the bones to get out the Marrow. Micah 3.2, 3. Hence we read of 23. sorts of trials which the Saints were exercised with by the brutish world. 
All wicked men as they are wicked, in all ages are acted by the same Principles: they are ejusdem ferinae, all of one batch.  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 cruel persecutors. Hence David being in a straight, chooseth 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 fear those, that truly fear God. Gen. 42.18. their natural fierceness is subdued and changed, 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 Corinth's for wronging and defrauding their Brethren. 1 Cor. 6.7, 8. why do ye not rather take wrong (saith he) why do ye not suffer yourselves to be defrauded? Grace changes the roughness and ruggedness of our natures, it makes us kind and affable, full of holy sweetness and gentleness. james 3.17. many think Religion makes men harsh and sour, as if no trees grew in Christ's garden, but Crabtrees; when Religion makes men meek and modest (Acts 16.29, 30.33, 34.) courteous and kind. And that 

1. In their Censures; where things are capable of a candid Interpretation, they take them in the best sense.  
2. Modest in their opinions; they are not wise above that which is written, 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 yield to the counsels of others, when better Reasons are discovered. job (31.13.) will not despite the counsel of his servant. So Naaman hearkened to the advice of his servant, and was cured. 2 Kings 5.12. David, wise as an Angel of the Lord, yet, harkens to the counsel of a woman. 1 Sam. 25.33. yea so flexible and docible are they, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ci cur, quales sunt domesticae animantes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui naturae ingenium retinent, ut oleaster, insitionem non serunt, culturam non admittunt. Aretius.  that even a child with Scripture-Reason, may lead them. Isay 11.6. Many think it a note of a generous spirit, to render evil for evil, blow for blow, reproach for reproach; but Christ teacheth another Lesson. Matth. 5.38, 39 Resist not evil (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 baseness, and cowardice; the wisest of men calls it our glory. 
Metallum est, sed ex imis inferorum fodinis effossum, reprobum & vile quod nunquam S. Sancti insculptum imaginem admisit.  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 pass 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'll take God's office out of his hand, they'll be their own Revengers, breaking forth into Duels, which are utterly unlawful, for these Reasons. 

1. Reason itself saith, No man may be a Judge in his own cause, especially when he hath lost himself with anger, impatience, and a vindicative spirit.  
2. God hath forbidden all private revenge. 
V. Beesly's Servant on Rom. 12.22.  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 Vicegerent, to execute Justice on offenders, he bears 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 Magistrate neglect his duty, then must we commit our cause to God, who judgeeth righteously.  
3. It's a fearful thing to kill, or be killed in our own private quarrel.      
1. He that kills is a murderer, and must die for it; now no murderer shall come into God's Kingdom. Rev. 21.8. and 25.15.  
2. If killed, he dies in the height of Passion and revenge, desiring and endeavouring 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 Practical Catechism. 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. job 38.11.  
3. Promote Learning; even Humane Learning (we see experimentally) civilizeth men, and hath a great influence on their conversations, 'Tis as a blue to the better taking of a right black. 
See more in my Schooles-Guard. Argument 9 p. 27.  What makes our Welshmen, Wild-Irish, and Indians, so brutish and barbarous, but want of Learning and Instruction?— Didicisse fideliter arts, etc.  
Nemo adeò ferus est qui non mitescere possit,  
Si modo culturae patientem accommodet aurem.  Hor. 
4. Labour for that Graceful Grace of Meekness, 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 Professors 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 evil for evil, 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 encourage you to labour for this Grace.  

V. Clerks Mirror. cap, 92.  1. Consider that Meekness is the Pathway to Peace and Joy. Isay 29.19. Psal. 37.11. it brings rest to the Soul. Mat. 11.29. There's no possibility of living Peaceably in this world without it; we shall meet with so many oppositions, Tentations, Injuries, Crosses, Losses, that an unmortified unmeekned Spirit will never endure them. We live not amongst Angels, and perfect persons, but amongst Lions, Dogs, Devils, froward, wayward, knotty, stubborn, surly, sullen pieces; yea, the best have their Passions, so that without great meekness 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 wool, 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 win them, and do them good, it must be done with a spirit of meekness, and of mercy. Gal. 6.1. the reproofs that come from spleen and malice never profit, 'tis love and pity, that wins men.  


See Clerks Mirror. cap. 36.  
Ira heroica, ordinata ●os fortitudini, ●ptimum Dei donum. Luther. See Mr. Beesley's Serm. on Rom. 12.21.190.   Caut. Yet beware of stupidity, for its Moppishnesse, and not meekness, to be silent when God is dishonoured. A holy Anger against sin, is useful in its Place. As there is a vicious, inordinate Anger, so there is a Virtuous, well-ordered Anger, which is an excellent gift of God.  
4. The promises of the Gospel 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 Ordinances. Psal. 25.8. james 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 meekness shall in no wise prejudice their Temporal Estate, he dwells at home where ever he is, he's never off his Master's ground: as the fierce unmortified, turbulent man runs out of all, and loseth the Possession of himself, and all that he hath; so meekness keeps a man in possession of himself, his understanding's clear, his judgement's right, his Affections composed and settled, so that he can live in any soil; be content with any condition, and endure any hardship.  
Lastly, since in the last day's men will be fierce and cruel.  
1. Let us pray the Lord to deliver us from cruel 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. Proverbs 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 Thorns would soon over-top this Lily, and the Birds of Prey devour God's 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 chains them, and restrains them. Psal. 76.10. But if the Lord should let out their chain, 
V. A collection of Letters sent to the Protector.  we should find the Atheists, and Papists of the world, as cruel as ever. As is apparent at this day, in the barbarous, bloody, perfidious dealing of the Papists, towards the Poor, Innocent Protestants 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 Boars, and Bears, had need to look about him.   

14. Despisers of those that are good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bonorum osores & hosts.  
This is the fourteenth sin which renders the last Times so Perilous. Men will be no Lovers (i. e.) they will be Haters and Despisers of good men, 

De personis ac rebus accipi potest; qui net bonum, nec bonus am●nt. Gerhard. in locum.  
Haec vitia privativa per Meiosim pontivum vitium virtuti, quâ privant, contrarium significat. à Lapide.   yea, and of goodness itself ('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 devour 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 irreconcilable War 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 sinful Practices, their purity condemns the world's impurity; their Loveliness, the world's maliciousness; their humility, the world's pride; their self-denial condemns the world's Self-seeking, and their forwardness, the world's Lukewarmness, 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 discovers him. john 3.20. and the Judge which condemns him. This made Cain to slay his Brother. 1 john 3.12. and the world to hate Christ, because he testified against its evil deeds. john 7.7.  
2. In respect of the dissimilitude of their manners. 
Dispares mores disparia studia sequuntur, quorum dissimilitudo dissociat amicitias. Cicero de Amicit.  They have contrary Principles, Practices, Ends and Aims. 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, 
Oderunt hilarem tristes, tristemque ●ocosi. Hor. l. 1. ep. 18.  Chaste, Temperate, etc. 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 darkness, no concord between Christ and Belial. 2 Cor. 6.14.15. There is a Canonical truth in that Apocryphal Text. Wisdom 2.12.15, 16.19. 'tis grievous to us to behold the righteous, why so? for his life is not like other men's, and his ways are of another fashion. q. d. Our ways are loose, voluptuous, Epicurean ways; but his are precise, strict and pure ways, directly contrary to ours. We are all for ourselves, 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 always hates. We have a notable instance in our days, In the Queen of Sweden, who is now turned Papist, (for what ends she herself best knows) and is blest, pardoned, praised, by Pope, Priests, Jesuits, and is sumpteously 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 nakedness of the whore, is so palpably discovered to the world.  
3. The godly are the salt of the world, by their savoury reproof, and counsel, 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 tacit reproof of the wicked ways and customs of the world. 1 Pet. 4.4. Heb. 11.7. Hence comes the hatred. john 15.18, 19  
4. The men of the world are ensnared in many lusts, and lie tumbling like swine in their own filth: john 5.19. So that they cannot arise to that height of Sanctity, self-denial, Patience, humility, etc. which the Saints attain. This makes them envy the Saints.  
5. The godly are chosen out of the world, and therefore they shun all needless 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, whilst they look upon them as Apostates from their society. This made the Papists tax Luther for an Apostate, 
See more Reason in M●. Young's Cure of Prejudice. p. 1. etc.  Luther confessed it, but he was an holy Apostate, one who had not kept his promise made to the Devil, and therefore no more to be blamed then a Heathen for turning Christian, or a Magician for renouncing his compact with the Devil, and giving himself too God.  
Now, if despising and despiting of good men, and goodness itself, be a sin and sign of the last times; then ours surely are the last days. Was there ever more despising of good Magistrates, good Ministers, good people? when were the Real servants of Christ more despited, not for any evil that they have done, but because they will not do evil, in denying Ordinances, Order, Government, etc. yet be not offended, neither marvel (2 john 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 days. We are apt to marvel when we see the godly hated, persecuted, tortured, and abused, who ought rather to be loved, honoured, and countenanced for their Grace, but we might rather marvel, 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 cain's to persecute God's abels, Pharaohs, to oppress Gods Israel, and tares to hinder God's wheat. God hath so decreed it for the manifestation 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 Poison;) 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, Patience, and Constancy of his people. 
Marcet sine adversario virtus, tunc apparet, quanta sit quantumque valeat, quid possit patientia ostendit. Seneca l. de Provide. c. 1.  Isay 27.9. 2 Thes. 1.4. Dan. 12, 10.  
3. To wean them from the world, as the Mother lays 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 Real Christians; let us be God's witnesses against a sinful generation. 
Quos sine fuco bonos comperiemus, hos prae aliis amemus.  The more the world hates the good for their goodness, the more let us love them. 'Tis a good evidence that we are Saints, when we can love not only a Brother or two, but the whole Brotherhood. 1 Pet. 2.17. 1 john 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 job on the dunghill, as well as a David on the throne. It's easy to love a good man for his Riches, Learning, Parts, Gifts; this is but a carnal love, and springs from carnal Ends, and Principles. james 2.1, 2, 3, 4. True love, is a spiritual love, springing from spiritual considerations, it makes men love the Saints for their faith, zeal, etc. and not for any by-respect. As 'tis the property of a Reprobate, to hate a godly man for his godliness. 1 Kings 22.3. Ezek. 13.22. Prov. 29.10. 1 john 3.10. So it argues Grace to love a good man simply for his goodness. 
See more Sheffield on Conscience. chapt. 14.  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 lie amongst the Pots, and be sullied with many afflictions, tentations, and reproaches, yet he prefers 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, 
They are of the blood Royal, 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 jerusalem 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.  as the Pillars of the places where they dwell, Gal. 2.9, the strength and ammunition of a nation, the Chariots and Horsemen of Israel. 2 Kings 2.12. as the Lords Portion, Deut. 32.9. his pleasant Portion. jer. 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 dross, and lumber, in comparison of the godly, who are his jewels; even a people near and dear to him. Mal. 3.17. though they may lie under some afflictions, yet they are under dear affections, (as we see in job, David, Paul) though the gold lie in the dirt, yet 'tis gold still, and when we see 'tis gold, we pick it up, and prise it. David esteemed the godly the only excellent of the world. 
See Doctor bolton's Serm. on Cant. 4.9. p. 43. Folio.  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 Kingdoms 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 known 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 precious. Zach. 2.3. their prayers are precious. Cant. 2.14. their Services are precious; mean works done in faith, excel the Victories of a Caesar, or Alexander. Their tears are precious. Psal. 56.8. their names are precious. Proverbs 20, 7. Psalm 112.6. and their death is precious. Psalm 116.15. when one asked Master Fox whether he knew such an honest poor man? I tell you (said he) I forget Lords and Ladies to think on such. We should love them [Intensiuè & appretiatiuè, majore affectu & effectu] with the choicest of our affections, and show it in our Actions. We should do good to all, but specially to the household servants of God. Gal. 6.10. we should more freely and fully communicate 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 lustre 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 special presence. Psalm 76.1, 2. and walks in the midst of them. Revel. 2.1. his special hand of protection is over them, lest any should hurt his Vineyard, he keeps it night and day (i. e.) continually. Isay 27.3. It will be our wisdom 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 Star 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 coal sets his fellow on fire, and one courageous soldier, quickens another? so good company is a great encouragement against those discouragements, which we meet with from an ungrateful world; and a special means to keep u● from Apostasy. Heb. 3.12, 13. Green wood will hardly burn alone, but put dry wood amongst the green, and all will flame. When the disciples were altogether in one place, with one accord, in an holy communion, than the spirit came on them. Acts 2.3, 4. where Brethren are united, there's the blessing. Psal. 133.1.3.    

VERSE 4. Traitors.  
THE last days will be perilous in respect of the many Traitors which will then abound, who shall ascend to that height of wickedness, that they will betray their dearest friends, like judas who betrayed his Master, and is therefore justly called, the Traitor, by way of eminency. Luke 6.16. So themselves may be safe, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proditores, qui amicissimos produnt. Grotius. Proditio à conjunctis quibus ut amicis confidimus proficiscitur. Per. Matt.  they care not who suffers. They'll spy and pry into the ways of others, that they may betray and destroy them, and reveal 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. Christian's 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 forefathers of old. Acts 7.52.  
Now of these Traitors, 
Nihil prohibet per proditores hoc loco generaliter intelligi quoslibet homines perfidos, quales quidem constat esse multos & in bello, & in pace, ubicunque locorum. Soto.  there are three Sorts.  

1. Traitor's Political,  
2. Ecclesiastical,  
3. Domestical.   
1. Some are Political, State Traitors, 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 sworn, yet natural 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 unnatural children, 
V. Stobaeum contra Proditor. Serm. 37.  which betray their native country (which like a Mother, bred and bore them) to ruin and to misery. Of this sort are those who betray their trust in delivering up Castles and Garrisons into the enemy's hands.  
2. There are Ecclesiastical Traitors, such as betray the truth of God, which he hath committed to his Ministers primarily, and then to all the faithful, to be kept as a sacred depositum, and choice treasure [1 Tim. 6.20.] esteeming every particle of it above the filings of the finest gold. Now when men through fear and cowardliness, dare not profess the truth of God in the midst of a perverse generation that oppose it; God esteems this a betraying of his truth into the hands of its enemies. Such are false Prophets, Formalists, and Time-servers, which for a time make a show, but in time of tentation fall away.  
3. Domestic Traitors, 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 Poet's complaint was never more true.  
Non augenda fides, potius 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. 
Qui non fidit vix fallitur.  If ever the counsel 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 days, by their wives) for a man's enemies still be those of his own house. jer. 9.4, 5. Micah 7.5, 6. In all ages, Gods servants have been infested by Traitors. David had not only open enemy's, that conspired his ruin. Psal. 35.20, 21. but, which was worst of all, his familiar friends did so. Psal. 41.9, Christ was betrayed by judas, and Paul by the Jews his kinsmen in the flesh, Samson by his wife Dalilah. judg. 14.18. and David by his son Absolom. 2 Sam. 1●. 14.  
This may comfort us when we fall into the hands of Traitors, and Tyrants, '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 will find them out; Zimri had no peace who slew his Master. Nor Sheba that rebelled against his Sovereign, 2 Sam. 20.22. Nor Absolom who rose against his Father. 

See more Mr. Clerk's Mirror. Edit. 2. chap. 94.  
Proditores tantisper amo dum produnt, hast ubi prodiderint, odi. Dixit. Antigonus.   2 Sam. 18.9, 10. nor Corah, Dathan, and Abiram, who rose against Moses. Nor judas that betrayed Christ. Matth. 26.24. and 27.5. nor the Papists with their proditorious practices, and principles.  
2. They are oft punished by men, who though they love the Treason, yet hate the Traitor. Though they love the Artifice, yet hate the Artificer, and when he hath done his work he hath ofttimes an halter for his pains, or at best, he hath the honour never to be trusted more; when Baanah and Rechab had treacherously slain Ishbosheth one of Saul's sons, David commands them both to be slain. 2 Sam. 4.9. to 13.  
As for ourselves, let us walk as becomes the Gospel in all simplicity and godly sincerity, abhoring all Treachery, falseness, and perfidiousness▪ Let us be faithful to the truth of God, faithful to the land of our Nativity, and faithful in all our Relations. Fidelity is the chiefest bond of Humane Society; take away this, and you take away all Peace and Commerce from amongst men. 'Tis only to the faithful that the promises run. Psal. 31.32. the Lord will preserve the faithful, and make them to abound with blessings. Prov. 28.10. Let us then resist the Tentations of Satan, 'tis he that observes the Covetousness, Hatred, and Malice, which lieth hid in the heart of man, and accordingly stirs him up to Treachery, and betraying of his dearest friends, 
See more, Dr. Prideaux, Gowries Conspiracy, on Sam, 20.1. and Mr. Ienki● on jude 8. Dolus mal●s, & dolus bonus. See Mr. Clerks Mirror. cap. 41. ct c, 127.  and Relations. Thus he dealt by judas, he stirred up his covetous heart to sell and betray his dearest Lord and Master. Luke 22.3, 4. john 13.7.27.  
But here a Case and Question may arise, whether all Simulation, Craft, and Stratagems, be unlawful?  
Answ. Simulation is twofold.  

1. Unlawful, 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 lawful Simulation, when men do ●ignify something that is only beside the truth, but not contrary to it. This was the simulation of joseph, who carried himself as a stranger to his Brethren in Egypt. Gen. 42. So Christ when he came to Emaus, 
See more Capel on Tentat. P. 3 c. ●. Sect. 2. Foedera injustè frangere impium est, sed hostes fallere nonnun quam justum est Plutarch.  made as though he would go further. Luke 24.28. and Paul amongst the Jews, played the Jew. 1 Cor. 9.20. jael is commended, who by a wile destroyed Sisera. judg. 4.18, 19, 20, 21. and jonathan for discovering Saul's malicious intents against David. 1 Sam. 16.21. Rahab is commended for hiding the Spies. josh. 2.4. Heb. 11.31. The Gibeonites saved themselves by a politic and prudent managing of their design. josh. 9.3, 4.   

16. Heady.  
In the last day's men will be heady, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecipites, temerarii, qui cupiditatum impetus sine ratione & consil●o sequuntur, instabiles nihil fixum firmumque tenentes. Espencaeus.  hasty, rash, inconsiderate, 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cado.  fall to the ground, and so break their bones, so much the word implies. They will make desperate adventures, they will be rash in their words and works, precipitate and inconsiderate in all their undertake, 

Sine judicio quodlibet attrectant & mutant quadrata rotundis.  
Illa dicuntur fieri temetè quae ratione non reguntur. Aquinas.   what they do will be Raw, Rude, Indigested, Unconcocted. Hence the word is rendered, Rash, and unadvised. Acts 19.36. do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rashly, The heady man is like to a man that rides on a headstrong horse, which carries him none knows 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. 
Pharaz, disrupit, inundavit.  Host 4.2. they break forth, 'tis a metaphor from Rivers, which in a flood do violently bear down all before 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 Laws which he hath made to bind them from sin. Psal. 2.2, 3. and 12.4. jer. 44.16.19. Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns. jer. 8.6. job 39.9. to 26. they make children's play of God's threatenings. 
Temeritas est florentis aetatis, prudentia senectutis. Cicero.  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 inconsiderate counsel to Rehoboam, to the loss of his Kingdom. 1 Kings 12.8. he would not hearken to the counsel of his grave and aged Senators, but followed 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 man's Curse, that not only his devices, but his very counsels which are the results of reason, shall be precipitate, and carried headlong. job 5.13. there is nothing more opposite to counsel, than precipitation; long deliberation should go before determination, but these men's counsels shall yet be carried Headlong, they shall either be overhasty in counsel, or their counsels shall be over-hastily acted to their ruin. Such Heady, wilful, men never want woe: as appears by the Israelites. Deut. 1.42, 43, 44. yea, good jehosaphat and josiah, paid dearly for their rashness. 2 Chron. 20. ult. and those Exorcists, Acts 19.13.16. want of consideration brings Kings and Kingdoms to desolation. Isay 1, 3.94. and 5.12. jer. 12.11. this ruined Ephraim. Host 7.2. and as in all things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so especially in War and Marriage, Rashness is most dangerous, because if once you err in them, there is hardly any place left for a second error. This headiness and inconsideration is the cause of so much sin abounding. Lam. 1.9. they are none but fools and sinners, which consider not what they do. Eccles. 5, 1.  

Temeritas est inscitiae filia.  Now if you would be free from Rashness, 1. Take heed of Ignorance, which is the Root of Rashness. Prov. 9, 18.  
2. Beware of pride. Colos. 2.18. the best swimmers ofttimes are drowned, because they are too bold and venturous.  
3. Ponder and consider your ways. It's a sign of wisdom so to do. Prov. 13.10. and the way to establishment. Prov. 4.20. 'twas David's commendation, that he was prudent in his affairs. 1 Sam. 16.18. and the good man order his affairs with discretion. Psal. 112.5. but the fool ●aith, Had I wist, 
Insipientis est dicere, non putâram. Cicero.  or thought of this before, it should not have been done. This will be an Abigail to stop us from doing evil.  
1. Consideration puts a bar to sin, by laying open to us all our losses and hurts by sin, as the loss of God's favour, the loss of Peace of conscience, and the loss of Reward; and so arms the soul against it. We cannot rush into sin as the wicked do, when we consider the danger that attends it. jer. 8.6. This consideration is the pathway to saving knowledge. 2 Tim. 2.7. this religious sequestering and abstracting ourselves from worldly affairs, is a means to get true wisdom. 
Intellectus cogitandus principium omnis boni.  Prov. 18.2. This is a spur to Repentance. Psal. 119.59. jer. 8.6. Consider thy latter end how short and uncertain thy days 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 buys it, he considers 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 only commands it, 
Kashash sig. non simpliciter inquirere, sed studiosè ac diligenter inquirere: sig. seriam & accuratam disquisitionem.  Psal. 4.4. Zeph. 2. viz. Hag. 1.5.7. Isay 46.8. but he even beseecheth us to practise it. Psalm 50.22. oh consider his dreadful Judgements to prevent them, and his precious mercies to improve them. 1 Sam. 12.24. this awed job, 23.15.  
[See the Excellency of Consideration. Barlow on 2 Tim. 2.7. Baxter's Saints Rest. P. 4. p. 147.179. D. Sibbs' Beams of Light. on jer. 8.6. p. 103. Fenner on Hag. 1.5.]   

17. highminded.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tumidi, inflati vanâ de se opinione quae diictur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inflor, ●umeo, superbio. Grotius.  The 17. Character of the last times is this, men will be highminded, being puffed up with pride, and high conceits of themselves. Insolent persons that pretend to great depth of knowledge, yet prefer their lusts and pleasures before Christ; 
Qui sibiipsis magni pretii videntur homines. Heming. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fu●iosè delirans. Aretius.  such as make their own wills their Laws, and prefer 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 fanatic, and mad again. So much the word signifies. Properly it signifies to puff up, and metaphorically it's 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 show their pride, by their high-mindedness, 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 puffed 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 refer you thither for fuller satisfaction.   

18. Lovers of Pleasures, more than Lovers of God.  
This is the 18. sin which renders the last times so perilous, 
There is an elegant Paranomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Scripture is no enemy to Rhetoric. See my Schooles-Guard. p. 150, 151.  men will be so volupt●ous, that they will prefer their carnal and Temporary delights, before Spiritual and eternal ones. As the Gnostics in those times did, who were given up to filthy lusts, and placed their felicity in living deliciously; and this is one special and signal note, whereby we may know the Heretics, and Seducers of the last times; they are men given, 

1. Not to spiritual delights in God, and his Ordinances, as the Saints are. Psal. 16.11. and 65, 4. and 84.  
2. Nor only to honest and lawful delights, which God allows us in the liberal use of the creature. Genes. 49.20. Eccles. 2.1. but  
3ly, They will be given up to carnal, sensual, sinful delights, such as are agreeable to corrupt nature (1 Tim. 6.5.) which consist in drunkenness, fornication, riot, and excess. They will be given up to looseness, and licentiousness, which is one Reason they have so many followers. 
V. Lactant. Institut. Divin. l. 3. c. 19  As Epicurus had more disciples than the rest of the Philosophers, not because of any truth he published, but because he invited men to pleasures, and carnal delights, to which our natures are very prone. Such were those Libertines. james 5.5. 2 Pet. 2.13. jude 4.18, 19 peradventure they may give God some external worship of Cap and K●●●e, but they keep their hearts, and best rooms, for their carnal Lusts and Pleasures. Naturally, all our hearts are full of this spiritual Adultery, from the womb we run from God, after the vain delights, which cannot satisfy. james 4.4. Titus 3.3. How many love their Hawks, Hounds, Horses, etc. more than Jesus Christ, and are at more cost and pains to maintain them, than they are in maintaining a Minister of the Gospel. Many are so bewitched with their Lusts and Pleasures, that they do even sacrifice their Time, Wit, Wealth, Lives, Souls, and all unto them. They are even led by them. 2 Pet. 2.10. as an Ox to the slaughter. Prov. 7.22, 23. 

Against those see Sibyl. in Psal. 16.5. Tom. 1. p. 341, 342. etc.  
Harsnet on Repentance. p. 370. etc.  
Downams' Warfar. l, 2. c. 5.   They make them their chiefest good, and place their happiness 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 whilst they live. 1 Tim. 5.6. (i. e.) they are of no use in their places, as Paul said of the widow that lives in pleasures; though her body be alive, yet her soul is dead. So the voluptuous prodigal, 

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.   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 Christ's, we must crucify our lusts. Gal. 5.24. deny ourselves, keep under our bodies. 1 Cor. 9.27. and enter in at the straight gate. Matth. 7.13. To this end consider.    
1. That sensual pleasures are the very poison and bane of all grace in the soul, 
Vbi voluptas regnat, ibi virtus exu●lat. V. Papillon on the Passions. Chapt. 4. and chapt. 17.  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 eats out the love of God and goodness out of the soul. There may be a form of godliness, 
See more Burroughs' Moses Choice. cap. 11. p. 115. etc.  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 join God and their lusts together, but they are contraries, which do mutually expel each other. james 4.4. 1 john 2.15. Sad it is to consider, that those base impure delights should expel those pure and heavenly pleasures; that those poor, fading, low things, should be preferred before God, who is an everlasting fountain, of pure, divine, and spiritual joy. That men should choose rather to serve this worldly Laban, who so oft changeth their wages, rather than God, who is better than his promise, to his people.  
2. 'Tis these sensual pleasures which stop the ears against Gods call, so that no Reason nor Religion, can work on men. These choke the good seed of the Word, that it cannot grow. Luke 8.14. let a Minister preach never so powerfully, persuade never so convincingly, yet if the heart be stopped, and stuffed with sensual delights, we do but preach to deaf men, who have stopped their ears against Christ's calls and invitations; so that they cannot, yea, which is worse, they will not come to him, though he tender them life and salvation. Luke 14.19, 20. john 5.40. those whose hearts were set on their Oxen, Farms, Wives, had no desire after Christ. Some make excuses, but he that had married a wife, was most peremptory; He could not come. Concupiscential lusts draw very strongly, the wife draws more than five yoke of Oxen, so strong are women, that Solomon, the wisest of men, and Samson the strongest, were yet overcome by them. The Italians have a Proverb, that one hair of a woman, will draw more than a hund●ed yoke of Oxen. 
Indurandus est animus, & blandimentis voluptatum procul abstrahendus. Vina Hannibalem solverunt; armis vicit, vitiis victus est. Seneca, Epist. 3. p. 104.110.  We had need then to watch over our hearts in these lawful delights, lest they should be stolen 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 rejoice (in lawful liberties) be as if they rejoiced not. 1 Cor. 1.29, 30. we must do by them as jonanathan did by his honey, 
See Rules for moderating our pleasures. D. Hall's Treatise of Christian Moderate. cap. 2. to 11.  only taste of it for his necessary refreshment. 1 Sam. 14.27. or as the dog doth at N●lus, only lap, and away. Else, if you give yourself up to inordinate pleasures, they'll ruin 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 carnal delights. Eccles. 11.9. and the rich glutton. Luke 16. Turn then all your carnal delights into spiritual ones, 

Affectanti caelestia, terrena non sapiunt, aeternis inhitanti, fastidio sunt transitoria. Bern.  
Omnis creatura vilescat, ut creator dulcescat.  
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.   your vain delights, into divine delights, instead of delighting in corn, wine, and earthly possessions, delight thyself 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, sinful, sensual delights, into sublime, spiritual, and noble delights. The pleasures of the soul are more vigorous and masculine; those of the body more soft and effeminate. Sensitive pleasures have more of the dregs, Intellectual ones more of Quintessence, and so excel all other pleasures in eleven particulars, [as you may see in that learned discourse of the Light of Nature, 
Voluptatem vicisse voluptas est maxima. Cyprian. Bis vincit, qui se vicit. Prov. 16.32.  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, conquers himself, and so conquers a domestic enemy, which is the most dangerous; one enemy within, doth us more mischief than an hundred without.  
3. The better to wean your hearts from carnal pleasures, consider the vanity and shortness of them. They are like a fire of straw, a blast, and gone. Solomon, that had made trial of them all, concludes, Vanity of Vanities, all is vanity. 

See Mr. Cotton's Comment on that Text.  
Momentaneum est quod delectat, aeternum quod cruciat. Effoeminat animos amoenitas. Seneca.   Eccles. 1.2. they are not only vain, but Vanity; not only Vanity, but Vanity of Vanities (i. e.) exceeding vain. They are Hu●ks that rather choke, then satisfy the soul. Luke 15.16. The pleasure passeth, and is but for a season, but the sorrow that attends it is perpetual. Heb. 21. ●5. Do not then for a mite of pleasure, purchase a mountain of misery; for momentany joys, endure eternal sorrows.  
4. They do emasculate and weaken the mind. Who ever was made more learned, Wise, Courageous, or Religious by them? They rob man of his Reason, and besot him. Host 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 carnal mirth, and rejoicing; carnal mirth must be turned into mourning. 

Si aliqua amisistis vitae gaudia, negotiatio 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.   james 4.9, 10. the way to Heaven lies through many afflictions. Acts 14.22. we must sow in tears 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. job 21.12, 13. Luk. 16.25. Rev▪ 18.7.  
6. Consider, those sensual pleasures end in sorrow. The end of such mirth (what ever the beginning is) is sorrow. Men call them by the name of Pleasures, Pastimes, Delights; but in God's Dictionary their name is, Madness. Eccles. 1.17. and 2.2. Sorrow. Prov. 14.13. and is attended with Poverty and misery. Prov. 21, 17. This is Adam's apple, which cast him out of Paradise; Esau's broth which cost him his Birthright, Jonathan's honey, which being but tasted, had like to have cost him his life. The whore of Babylon's golden cup, which filled her full of all abominations. judas sop which made way for the Devil to enter into him. Who say to God depart from us, but those that Dance? job 21.10, 11. who are void of the spirit, but sensual ones? jude 18.19. Hence some compare Pleasures to Pills, which are fairly guilt without, and rolled in sugar, but within are full of bitterness; or like a painted sepulchre, fair without, but within full of stench and horror. 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 john did eat. Rev. 10.9. sweet in the mouth, but bitter in the belly. We should therefore look on pleasures, 
Dum blandiuntur, necant. Vbi voluptas incipit vivere, ibi sanitas & vita desinit.  not as coming to us, but as going from us: Though they come with a fair show, 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 tormenting conscience, which was to him as the breaking of his bones? Psal. 51.8. 'Tis a good observation of chrysostom, that we are hurt more by the pleasures of the flesh, then by the most grievous torments of tormentors; for torments beget Martyrs, 

Quo quis remotior à vanis, hoc vicinior veris gaudiis,  
quam suave est istis suavitatibus career. Aug.   but Lusts do beget Epicures. The very foundation and beginning of true joy, is to deny ourselves in false joy.  
7. Even the wiser sort of Heathens have condemned these sensual Pleasures. 
Cicero. de Amicit & de senect.  Tully calls them the bait of all evil, 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 judgement, 
Vespasian was tired with a triumph, and if our recreations are toilsome, what are our Toils? I four ease be painful, what is our pain? On this side the enjoyment of God there is no rest; all the rest is vanity. Venning.  are an enemy to reason, and opposite to Virtue; for Virtue is a Lofty, Kingly, Laborious, Unconquerable thing; But pleasure is a servile, sordid, idle, weak thing; delighting in Stews, and Alehouses, in Baths, and banquets. As, therefore, you love the Peace and Prosperity of your souls, get them mortified to fleshly lusts and pleasures; for if ye live after the flesh, ye must die. Rom. 6.13. Now that ye may mortify them.  
Get an eye of Faith, get a spiritualised soul, that you may taste and see the exellencies that are in Christ, yea in his very cross, this will make you with Moses to contemn the pleasures which endure but for a season, 
See Moses Choice. cap. 11. and 26.27. and Mr. Clerk's Mirror. cap. 25. Edit. 3. and cap. 113.  and to prefer sufferings for Christ, before the Crowns and Kingdoms 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 crucified 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 than God, by observing what our hearts are most set upon (Matth. 6.21.) and what we make our chiefest delight; 

Vbi major sollicitudo, abundantioris amoris est indicium.  
Non dubium est quin illud magis amemus, quod anteponimus: Salvian,   when our greatest care, study, and contentment, is in earthly pleasures, and we can sit down satisfied with them, though we want God's favour; when we are not content with God alone for our Portion, but we must have earthly pleasures to piece out our happiness withal; it's an infallible sign of such as love pleasures more than God.  
2. Be diligent in your callings, than you will be out of the reach of many Tentations, and be freed from many noisome lusts, which pursue and pester idle persons.  
3. eat the company of such as are given to pleasures; for as a man can hardly escape free from Blacking, and Meal, that is familiar with Colliers, and milner's; so he can hardly escape the lusts and pleasures of the world, that is familiar with voluptuous ones. There is a secret poison and infection in wicked society, when men are mingled with them, they learn their works. Psal. 106.35. Many that have been good whilst they have been in good company (as jehoash which was good all the time that good jehojada lived. 
Sit aliorum perditio, tua cautio.  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 fear.    

VERSE 5. Having a Form of Godliness, 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 avoid the Impostors of the last times, the Apostle comes now to give us some special 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 practise all manner of iniquity, making religion a cloak and stale to cover all their villainies. Such were the Gnostics of old (to whom some conceive the Apostle had an eye) who were fleshly Libertines, 
Epiphan. Haeres. 26.  given up to sensuality, and all manner of wickedness, yet made a show 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 Real Saints, as you may see. Cant. 1.6. Isay 66.5. Matth. 23.34. john 16.1, 2. Acts 13.50.  
In these words the Apostle tells us 

1. What these men have, viz. A form of Godliness.  
2. What they want. viz. the Power of it.  
3. How we must behave ourselves towards them. viz. we must shun their society, from such turn away.    
1. For the first, 

Speciem & inane pietatis simulachrum. Beza.  
Hypocritae sunt, qui latentem impietatem specie virtutis tegunt. à Lapid. Forma est per quod res est illud quod est.   they have [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a vain and empty show of Faith and Holiness. They are not men without the Pale of the Church, such as Heathens and Jews, which are open enemies to the Gospel; but they have a form of Godliness, an external profession of Religion in Words, Ceremonies, and Gestures; they make great shows, 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 none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the true form and essence of Godliness, which consists in an inward change, and doth denominate and give being to things: but they have formality or an outward show and shadow of Holiness. Like Pictures and Images, 
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. young's Cure of Misprision. Sect. 70. p. 130. Bolton of Psal. 1. p. 24. etc. Fenner on Isay 58.4. p. 407. Fol. p. 2.  which have an external show and shape of a man, whose lineaments and proportion may be so drawn to the life, that there wants nothing but life indeed to act them: they will be great professors, and look what a sincere Christian hath in Substance, that have these Formalists in Semblance, they have no life, no power, no principle of operation in them.  
2. They want the power (i. e.) the truth of Godliness, 
Quidam volunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poni pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nam veritas tei cujusque ex vi & operatione deprehenditur. Gerhard. in locum.  which consists in true faith, purifying the heart. Act. 15.9. in love unfeigned to God & our neighbour. 1 Tim. 1.5. & in the internal & spiritual obedience of the heart, worshipping God in Spirit and in Truth. john 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 beauty of Holiness, and the efficacy of the new creature? do not most resist that inward virtue & 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 & profession of religion abounds, but alas for the vain, carnal, covetous, proud, censorious, sensual walking of the professors of it. The complaint is general, there is not that Mortification, self-denial, and Circumspect walking as formerly. There's more light, but less life; more shadow, but less substance; more profession, but less sanctification, then formerly. There is more fasting, praying, preaching; but where's the Practice and Power of Religion? as Isaac 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 voice is Jacob's voice, 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 Godliness were but an airy notion, and a matter of fashion without all force or efficacy. The form of godliness is easy, 
Quid prodest si Deum gestamus in frente, & vitia in animo recondamus? Aug.  and cheap service, and so hath many followers; bodily exercise, and a bare observation of the Letter of the Law, is delightful even to pharisees; but the life and power of Godliness, is hard and harsh to flesh and blood. Matth. 7.13. Luke 13.24. 1 Pet. 4.18. it teacheth high and hard Lessons, such as self-denial, Mortification, resisting sin and Satan, living by Faith, Patience, yea, joyfulness in sufferings, etc. these spiritual Lessons are distasteful to carnal men, and therefore few they be that go this way.  
The Text may be considered two ways, 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 Godliness, and yet live in all manner of wickedness. 'Tis true, the Power of Godliness, cannot consist with the power of Ungodliness; but the more the power of Godliness is lifted up in the soul, the more the power of Ungodliness will be suppressed, 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 blazing Comet for profession, and yet be a Devil incarnate, in life and conversation. The Scribes and pharisees were glorious Professors, and yet but painted Sepulchers, filled with pride and oppression, even when they were murdering Christ, they had a form of godliness. john 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 godliness; when judas brought the money to them. Matth. 27.6. they refused to take it, because 'twas the price of blood; and yet they refused not to crucify Christ. Thus Herod when he beheaded john 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. jehu pretends the destruction of Baal, but intends the Kingdom to himself. Saul made a great show, 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 Anabaptists 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 Devil gets much by such, and therefore he transforms himself into an Angel of light. No sword like Goliahs, 
Vomicae sunt & dehonestamenta religionis, qui sub forma ejus vim abnegant, quorum culpâ fit ut religio malè audiat, D. Sibbs Concio ad Clerum. In 2 Tim. 1.14.  especially when wrapped up in an holy Ephod. Of all Devils, the Sanctus Satanas, the white Devil is the worst, and most dangerous; and therefore when they cry Ave, do thou cry Cave, when they cry Domine, remember 'tis but in Nomine. Saul may tell David of a marriage, 
Ab hypocritis multò majus est periculum Ecclesiae quam 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.  when he intends his funeral. 2 Sam. 18.21. many are Cato's without, and Nero's within; open enemies are better than such secret ones, for when the dog barks, we may prevent the biting. The Devil cannot endure that sin should be seen in its proper dress, for than it would be so odious that all men would abhor it; the Devil therefore puts a garment and cover upon it; Hence we read of a cloak of Covetousness. 1 Thes. 2.3. and a cloak of Malice. 1 Pet. 2.16. So Pride goes under the cloak of Decency, and Drunkenness of good fellowship. Ungodliness could drive no Trade without these cloaks; as a Fisherman 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, etc. now the Devil hides the hook, and shows the bait, and so makes it take. How many in our days pretend Religion, but intent their own interest and advancement. Like Maximilian the Emperor, that pretended to Reformation, 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 jesabel to proclaim a Fast, that she might murder Naboth?  
2. As his horrible Hypocrisy, so 'tis horrible Atheism also. 'Tis one of machiavels Maxims. I would (saith he) have great men to have a show of Holiness, 
Religion itself should not be cared for, but only the Appearance; because the credit of it is an help, but the use a cumber. Machiavelli.  because it makes for their advantage; but the power of Godliness is a burden. They may serve themselves with a show of Holiness, but the truth of Godliness will not abide it.  
3. ' T●s a sin that makes Religion a footstool to iniquity, and God himself 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 ruin 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 Solomon's Temple, 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, and one way, in sincerity and simplicity of heart: but now our shields of gold are turned into shields of brass (brass may shine more than gold, but there's great difference in their worth) True devotion is now turned into Hypocritical dissimulation; and therefore seriously ask yourselves this question, Am I a shield of gold, or of brass? am I a fixed Star, or a blazing Comet? a painted or a living man? a Formal, or a Real Christian? if you have only a Form: So had judas and the pharisees 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 mere 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 reign in thee; if so, thou hast but a form of Godliness: for if thou hadst the Power, it would conquer the power of all those sins. 
A form of Godliness, 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.  As we say of a furnace; it is of no use, if it separate 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 godliness, if it conquer not all thy ungodliness, it is but a naked, empty, powerless thing.  
2. The formal Hypocrite is all outside in his most spiritual performances; 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 merely notional, discursive, and speculative, 'tis in his head, 
Habent cognitionem purè speculativam, non affectivam. Aquinas.  and not in his heart. Hence it is called a Form of Knowledge, (i. e.) a mere empty shadow, and show of Knowledge. Rom. 2.20. But he that hath the Power of Godliness, hath a Rooted, Affective, Saving, Sanctifying, Experimental, Practical knowledge. He knows Christ as the truth is in him. Ephes. 4.21. he knows, and doth Christ's will. john 13.17. 'Tis a soul-convincing and converting, a sin-crucifing, and conquering Light. Ephes. 5.14. 'Tis not a dim, glimmering, vanishing Light; but a through, soul-awakening, soul-enlivening Light.  
2. The Formalists Obedience and Practice is merely extenal in words and shows; In their deeds they deny the Power of Godliness; they live as if Godliness were but an empty name, and matter of fashion, void of all force and efficacy. Such are like a wicked Minister in a white Surplice, Extimè lineus, intimè lanius, fair without, but foul within; or like an Inn that hath an Angel without, and a Devil within. Of such we may say as Erasmus 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 & dispels those mists and clouds which hinder its light▪ judg. 5. ult. This Power of Godliness doth infinitely transcend all Forms, for what is the shadow to the substance, what is the Husk to the Kernel, the Chaff to the Wheat, or the box to the Jewel? what is darkness to light, deadness 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 mouths, but far from their reins. jer. 12.2. they perform all the duties of Godliness, without Godliness, they do (externally) what the good man doth, and yet like judas, they are but Devils. 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 slothful in business, but fervent in spirit, serving the Lord. Rom. 12.11. Let us Hear the word attentively, receive it beleevingly, Practise it conscientiously; Pray with Power, communicate with sincere and earnest desires after Christ, rest not in the outward baptising with water, but get the inward baptising with the holy Ghost, which may be like fire, to refine and purify the soul. Rouse up yourselves, end shake off that spiritual dulness, and drousiness which clogs you in duties, le's break through all those difficulties, and dangers, which lie in the way of Grace. Like so many spiritual sampson's, 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 spiritual 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. See how contemptibly he speaks of outward services, which separated from inward obedience. Isay 1.11. to 16. To what purpose is your Sacrifices? I delight not in them, who required this at your hands? your Oblations are va●n, your Incense are abomination, I caunot away with your Assemblies, my soul hates them, they are a trouble to me, I am weary of them. Scarce any sin hath harder terms given it in Scripture, than 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 heinous offence. Isay 66.3, 4. A bare performance of duties, is cheap and easy, and is praised in the world; but inward obedience is hard and hateful to corrupt men. Hence like Ephraim (Host 10.11.) men love to tread out the corn where they may eat at pleasure, but they love not ploughing; 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 want of a little more pains lose all. Prov. 12.27. The sluggard roasts not what he took in hunting; he took some pains to hunt for it, but for want of a little more pains, he lost all. The wicked and slothful servant had his Talon taken from him. Matth. 25.26. he lost not his Talon, but because he did not improve it to his Master's 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 useless.  
3. He lays himself open to Satan's Temptations, by his carelessness he Tempts the Tempter, and gives him great advantage against his soul; like secure Laish, which became a booty to its enemies. judg. 18.10. we are like men upon a river, if we row not against the stream, we go down; like the Smith's forge; no blowing, no burnig. 'Tis the seething pot which keeps off flies, as for the field of the sluggard, it's grown over with nettles, and the stone-wall thereof is broken down. Prov. 24.30.  
4. Consider that formality and spiritual sloth is always a forerunner of ruin to a person, 

A Reverend Divine observes four sad presages of some judgement, yet coming on England. The first is the great indifferency 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 choice Prophets and Servants of God. Mr. Obad. Sedgwick at Mr. Strongs' Funeral.   or Nation; where this sin raign●s, destruction is at the heels of it. Isay 64.7. as soon as ever the Prophet had complained, There is none that stirs up himself to call on God, he presently adds, 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 formal service, in bowing to Altars, setting up Images, reading of Service, etc. but deadly enemies to the Power of Religion, and for this God spewed them out. As zeal and favour is a means to turn away wrath. Numb. 25.10, 11. So formality and coldness increaseth it. Certainly, if England go on to contemn God's Ordinances, despise his Ministers, profane 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 yield him better obedience. And since we will not awaken ourselves, God will awaken us by some dreadful judgements; and since we will not strip ourselves of our sins, he will strip us of his blessings. Host 2.3. and consume us after all the good which he hath shown us; josh. 24.20. that as we have been famous for Privileges, Victories, and Success; so now we shall become infamous to the Nations round about us, for our abuse of these mercies. If any sin ruin Eugland, ' 'twill be the Formality, Hypocrisy, and unfruitfulness, under those rich means which we enjoy, which will certainly do it.  
Now if the state of those that have but a form of Godliness be ●o dangerous, how sad is their condition, that have not so much as a form? that have neither shadow nor substance, but are open Godless, Graceless, worthless men, that are hardened, habituated, desperate sinners; such as from top to toe, 
See Schooles-Guard. Rule 12.  inwardly, and outwardly, are nothing but sin; as 'tis said of Antichrist, 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 themselves to a violent acting of it, and continuance in it. He that hath but a form of godliness is an Hypocrite, but he that hath not a form, is an Atheist. An Hypocr●●e is a masked Devil, and an Atheist, is a Devil unmasked; such are our Quakers; 
See an excellent description of these Monsters, not men; in a book entitled the Irreligion of the Northern Quakers. p. 28. etc.  an Atheistical generation of profane men, that neither fear God, nor Reverence man; God's Sabbaths they profane, they neglect their callings, contemn the scriptures, vilify Prayer, and all Ordinances, never give Thanks at their meals, Rail on Magistrates and Ministers, dishonour their Parents, outrun their wives, neglect their families, being full of Lying, Railing, Idleness, and all unrighteousness. If these be Saints, who are Scythyans? These sin not through weakness, but through wilfulness; not through Passion or precipitation, but deliberately, electively, 
V. The Relation of Nayle●s Trial before the House.  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 mischief, and set themselves in a way that is not good. Psal. 36.4. as the liberal man deviseth liberal things, and by them is established. Isay 32.8. so the wicked man deviseth wicked things, 
Monstrum nullâ virtute redemptum. Juven. Q●id eo infelicius cui jam esse malum necesse est? Seneca.  and by them is ruined. V. 7. Though favour be showed 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 only in a dangerous, but in a damnable condition; what Solomon saith of the Harlot's 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 sins, Fast, Pray, frequent Ordinances, give Alms, and reform many things, 
How far a Reprobate may go. See my Beauty of Holiness. cap. 2. Edit. 2. p. 26. and Hildersham, john 4. Lect. 37. and Ward on Matth. 5.34. and Doctor Bolton. See on Isay 58.2. p. 263.265. etc. Altingius; Problema 51. Tom. 2. p. 192. Suffragium Britan, in Synod. Dordrech ad Art. 5. p. 246.  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 murdering sin, and awaken ourselves, 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 Manchild of Reformation into the world, let us give the Lord no rest, till he make jerusalem 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 Arm of the Lord, awake, awake, and put on strength. God by his judgements hath made many gaps in the Nation, let us humble ourselves, and lie in the gap, and make up the breach; when the Sea hath made a breach, so long as the breach continues, the water overflows the land, but the way to stop it is not to murmur or quarrel 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 Master, who will not let any man serve him for nought. He'll 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, than 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 one selfe-denying lives confute this slander, let the zeal for God's honour, consume us, and all that we have. And if ever there were a time to rouse up ourselves out of our formality, 'tis now, when sin is grown so impudent, and insolent.  
1. Let us sweep before our own doors, and stir up ourselves against our own personal sins, against that Atheism, 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 stir up ourselves against the sins of the age we live in. 
See Mr. Strong on that Text. in his 31. Ser. p. 735.  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 show our dislike of them. Neh. 13.11.17. jer. 13.17. Ezek. 9.4. Rev. 2.2. We must out of an holy singularity, 
See Mr. Gournalls accurate Treatise on Ephes. 6.10. p. 7.  witness against the sinful courses of the world, Rom. 12.2. we must do more than others. Matth. 5.47. the way of the righteous is on high, above the reach of carnal men. Prov. 15.24. and therefore when we Pray, it should not be pro forma, but with life and quickening. Hence David prays, Psal. 80.18. quicken us O Lord, that we may call upon thy Name. We should stir up our affections in this duty, fire not stirred, dies; but stirred, gives heat. 2 Tim. 1.7. there's no stirring 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 zeal.  
2. Take heed of Formality in Hearing, attend as for your lives, with Life, Faith, Obedience; come to these lively Oracles, with lively affections. 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 Judgements, tremble; of the Promise, believe; of the Commandments, obey.  
3. In observing the Lordsday, we must not barely do the duties of it in a flat and formal way, but we must make them our delight. Isay 58.13. we should rejoice that we have such a day wherein to glorify 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, another to keep it as an high day, a day of honour, laying aside all worldly thoughts, words, and works; as too base and mean, for so high a day.  
4. In works of Mercy, 
See Mr. john Downam's plea for the poor. and Mr. Bernard of Bat. his way to good works.  we should not barely show mercy, but Love mercy. Micah 6.8. God loves a cheerful giver. We should be glad of an opportunity to express our Love and Thankfulness 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 and slight duties: which cost you nothing. David would not offer 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 Seedtime, and Harvest, for a little temporal gain; consider how active and stirring, the devil is to do mischief. job 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 walk 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. james 2. by this we 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 world's promotions and persecutions, its frowns and favours? canst be content to perish, so Christ may flourish; to be nullified, that he may be glorified? then hast thou cause to bless 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 darkness 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.  

Maxima pars sanitatis est, Velle sanari. Clemangiis.  2. Get your wills conformable to Gods will. 'Tis the happiness of the Creature, to resemble the Creator. The will is the man, get this bended, rightly biased and reform, and all is done.  
3. Get your affections quickened, they are the feet upon which the soul runs the way of God's Commandments. Eccles. 5.1. Psal. 119.32. and the wings by which we fly in his service, 
Affec●us virum indicat.  they show 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, dulness, deadness, heaviness, and indisposedness, 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 God's servants, whilst they are in the world. Heaviness and Holiness, weakness, dulness, and dutifulness, may subsist together in the same soul; as we see in David, Asa, josiah, job, Peter, Luther, no Saint on earth; Sine omni macula. james 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 sensibleness of dulness and deadness in himself. 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 account. Rom. 7. the purest gold hath yet some dross, the best corn some weeds, the finest wool some moths, the best wine some lees. The best man whilst 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 infirmities. viz. Faintness, Drowsiness, Indisposedness, etc. 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 loathness and indisposition to duties; yet have they no loathing of Duties, or decrying of Ordinances. There may be a weariness in, but not a weariness of Duty. Grace is still predominant, and so denominates. 
A part praedominante fit denominatio.  We call it a Cornfield, though there be some weeds mixed with it; and white paper, though it have some spots on it. Hence Christ excuseth his sleepy and heavy disciples. Matth. 26.41. the spirit (i. e.) the regenerate part is willing, ready, cheerful, to watch, pray, do and suffer for me; but the flesh (i. e.) the unregenerate part, is weak, impotent, and unwilling to spiritual duties, till grace subdue it, and bring it into obedience. Christ in much love and pity doth pass by and pardon the weaknesses and infirmities of his people. A bruised 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. 
Though it be but smoke, and not a flame, though it be but a wick in the Socket, likelier to die and go out, then continue, which we use to throw away: yet he will not quench it (i. e.) he highly prizeth it. 'Tis a Meiosis. Love.  Rom. 14.1. See how gently he deals with Peter, john 21.15. to put him in mind of his threefold denial, 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. 

See that Text clearly vindicated ●nd expounded in Mr. Ley's Annot. on the Place.  
See Mr. Trap on that Text.  
See Mr. Bridge his Ser. on that Text, and Hildersham on john 4 16. Lect●● 1.   Numbers 23.21.22 Cor. 5.21. As a Father pitieth his children, so doth the Lord pity his. Psal. 103.13. he spares them as a man spares his Son that serves him. Mal. 3.17. and will not reject their Services, though mixed with many weaknesses, Zach. 3.3, 4. we have a merciful 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 knows whereof we are made, and remembers that we are but flesh. To express his Pastoral and Paternal 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 dejected or discouraged, 
Quicquid sumus, imperfecti sumus, ad intelligendum difficiles, & tradi, ad obliviscendum faciles & proni, Abbot contra Thomson. cap. 20. ubi plura.  for these invincible infirmities of weakness, passion, forgetfulness, etc. which clog us here. Every Christian carries his clog with him, (saith Luther.) God hath reserved perfection for Heaven, there our hearts shall be always in tune; here our greatest perfection is to bewail our imperfections, and our greatest Righteousness, to lament our Unrighteousness. We are apt to have hard conceits of God, and to judge of him by ourselves, but his thoughts are not our thoughts, nor his ways our ways. 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 infirmities interrupt his favour. The marriage knot is not broken by every falling only, nor the League between Princes broken by the wrongs done by Pirates. The sickness or weakness of the child, doth not make the Parent reject it, but rather makes him more pitiful, and tender towards him.  
Caut. Yet lest any should mistake, and take his Enormities and gross sins for infirmities, I will give you four differences between them.  
1. He that sins through infirmity, hath the life of Grace begun in him, so Paul, Rom. 7. there is not weakness, but deadness, where there▪ s no life.  
2. That's a sin of infirmity, which is committed against the bent, purpose and resolution of the soul, when we suddenly fall into sin without deliberation, either through Passion, Fear, &c as Peter did. This is called a falling by an occasion. Gal. 6.1. he doth not run himself 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 Thorn in the flesh, this may be thy cross, it shall never be thy Curse. Suppose a man be sailing on the Sea, his intention is for such a Haven, but there comes a violent gust, and carries him into his enemy's coast against his will: so the godly resolve to keep God's Commandments. Psal. 119.106. and pray against sin. Psal. 19.13. yet through the violence of Temptations, are oft overcome against their wills. Now 'tis one thing to sell a man's self to do wickedness, and another thing to be sold. Ahab sold himself, but Paul was sold against his will. Rom. 7. The Virgin that resisted and cried out, was innocent, Though she were ravished. Deut. 22.25.27. Quae non placent, non nocent. The sins that do not please us, hurt us not. The godly and the wicked both sin, as Pearls and Pebbles both fall into the dirt; yet the one is a Pearl 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 watchful by it. Psal. 73.22. But to plead for an infirmity, is more than an infirmity.  
4. He that sins through infirmity, is soon recovered, and easily reclaimed; he's like a light that is newly put out, which is quickly blown in again. Let Nathan but once reprove David, and he's presently on his knees. 
See more in Mr. Gatakers Serm. on Watching Sect▪ 77, 78.81 Aims Anti-Synodus, cap. 6, p▪ 371.  Let Christ but look on Peter, and he weeps bitterly. They are truly 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 lie wallowing there. If therefore no admonitions, nor reproofs, can win thee, or work upon thee; it's a sign thy sins are Enormities, and not Infirmities, sins of Wilfulness, and not of Weakness.  
Object. I see so much sin in myself, that I dare not perform duties, for fear of increasing sin.  
Answ. Infirmities are no warrant for us to neglect duties, 'tis a greater 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 partial  
2. Neither do they pray formally, and for fashion, who see their infirmities in Prayer, 
Optimi sumus, dum infirmi sumus.  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 imperfections doth more please God, than 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. 

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.   james 5.17. Obedience is most pleasing to God, when there is nothing but a bare command to quicken us. Blessed is he that believes (saith Christ, john 20.29) and hath not seen; so blessed is he that obeys simply out of a respect to God's command, though he can see no benefit (at present) by it.  
3. Christ by his Mediation and Intercession perfumes all our services (though weak and imperfect in themselves) and makes them acceptable to his Father. Ephes. 1.6. Rev. 8.3. where God finds the mind to be willing, and the heart sincere, there he accepts affecting for effecting, willing for working, desires for deeds, purposes for performances, pence, for pounds, and mites for millions; a little that the Righteous hath (in a spiritual sense) is better than the, seeming, riches of self-conceited pharisees. A little spring is better than a great Pond. In all duties God ponders the spirit, 
Voluntas est mensura actiounum. Omnis actio tantum habet virtutis aut vitii, quantum voluntatis. Aug.  and if that be right, all's right (Prov. 16.2. 2 Cor. 8.12.) as we see in Asa, David, job, and those that came to the Passeover. 2 Chron. 30.15. This is Evangelicall perfection; Legal perfection and Righteousness God doth expect from Christ, he only requires faith and sincerity in us; and than though Satan do 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 quicken thy dead heart. So did David of Psal. 119. God can make dry bones to live (Ezek. 37.4. etc.) and raise Lazarus out his grave, when he stinks again. He that at first raised thee out of thy Deadness, can much more raise thee out of thy dulness. All men and means are but dead things unless he put virtue 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 Righteousness withdraws his powerful presence; 'tis night with us, and we grow heavy, but whilst we have God's Spirit to assist us, our souls are full of Spirit and Life; Christ's yoke than is easy, and 'tis meat and drink to us to be doing Gods will. 
Note.  'Tis the policy of Satan when he cannot hinder us from Duties: then to make us formal and lazy in Duties; or else he lays clogs on us, to make duties irksome, and unpleasing to us; and so to bring us out of love with them, and thus he hath prevailed with too many in our days. Let us therefore spread our case before the Lord, and beseech him, who is life itself, to put life into our dead and frozen hearts, that they may live unto his praise, and that we may love his ways, 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 Painful, but Gainful; drowsy, dead, formal professors lose all, when the active, stirring Christian, goes forth like the Sun in its strength. To him that hath, it shall be given; exercise your faith daily [vita fidei vera vita] be much in meditation, and self-examination; whetted knives are both bright and sharp; 'tis the diligent hand which makes rich in spirituals, as well as temporals. Proverbs 10.4.  
3. Delight in quickening company, get acquaintance with humble, holy, active ●en; and eat the company of dead, formal, earthly minded men, we must stand up from the Dead, before Christ will give us Life. Ephes. 4.14. There's a quickening virtue in the society of God's 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 under their shadow, might return. Host 14.7.  
4. Get Sincerity, for therein lies much of the very power of Godliness. Let your Faith, Love, Obedience, be unfeigned, and without hypocrisy. Be not only Nominal, and Formal, but be Real Christians, be Israelites indeed. Christ says to us as Alexander said to one of his name, Aut fortitèr 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.    

Tamim, signifies a plain, honest, religious, simple disposition without guile or wickedness. See Doctor bolton's Ser. on Isay 58.2. p. 299. Folio,  1. '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 endeavour to walk sincerely before God. Matth. 5.48. be perfect, as your heavenly 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 Commandments always, that it might go well with them, and with their children for ever. God doth earnestly seek, and desire such worships. john 4.23, 24.  
2. God commends such. He glories in them as a Captain doth in a tried and faithful soldier. See how the Lord makes his boast of upright job. 1.8. and 2, 3. and glories in David, as a man that fulfilled all his wills and commmands. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) omne quod ipsum jubebo. Beza.  Acts 13.22. for this he commends jacob, that he was Ish tam, a plain, simple, single-hearted, sincere man. Gen. 25.27. for this Christ set an Ecce on Nathaniel. john 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 sufficient, he adds, 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 possess Canaan. Numb. 14.24. such as walk uprightly, their place of defence shall be the munitions of rocks. Isay 33.15, 16. when dangers, come, he shall dwell in a safe place, in an impregnable for't, 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 Pearl if counterfeit is good for little. Gold if mixed with brass or base mettle, is debased. 'Tis sincerity that puts a lustre on all our Duties. 'Tis the salt that seasons them, and makes them savoury. God loves Adverbs better than Adjectives, benè better then bonum; if the matter be never so good, if we fail in the manner, we mar all. The most glorious actions done in Hypocrisy, are as undone. [Quod cor non facit, non fit] The Pharisees made long Prayers, gave much Alms, etc. yet, because leavened with hypocrisy, they lost all. Amaziah did many good things, but not with a perfect heart (2 Chron. ●●. 2.) that But spoiled all. 'Tis sincerity that crowns all our Duties, when we hear without Guile. 1 Pet. 2.1, 2. and give alms 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 perfection to our Duties and Graces. Hence an upright and a perfect man, are made Terms convertible in Scripture. job 2.3. Psal. 37.37. and the Hebrews call sincerity by the name of perfection. Gen. 17.1. what ever then you part withal, resolve not to part with your integrity. job 27.5. for 'tis this that will yield you comfort in every condition. This Tob leb, this good heart will be a continual Feast. Prov. 15.15. other Feasts may last for a day, for twelve days, or one hundred and fourscore days, 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 happiness 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 public, 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 enjoys a continual serenity, and sits at a perpetual feast. He can see light in darkness, 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. job 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 john 1.29. D. Downam on Psalm 15.2. and on Luke 1.57. D. Clerks Ser. on john 1.47. Mr. Scudders daily walking. chapt. 12. Mr. Robinson on Ephes. 6.14. Lect. 9.10. and Mr. Anthony Burgess Spiritual Refining. 2 Part. Ser. 8. etc.  
5. Let the noise of God's judgements awaken thee out of thy sleepy formality, if a man be in a dead sleep, a great noise will awaken him. God's judgements have a voice, and we should mark what it says. Micah 6.9. God brings his judgements to light every day, either on ourselves, or on others, these should fear us, quicken us, and mend our pace [timor facit consiliativum. Arist.] when God's judgements are in the earth, we should resolve to learn righteousness. Isay 26.9.  
6. Let the signs and forerunners 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 go 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 Righteousness begins to rise there, and set here.  
Religion stands on Tiptoe in our Land,  
Ready to pass unto th' American Strand. 
Herbert. Poem. in fine.   
1. We begin to contemn Ordinances, and loathe them. Those poor Indians begin to prise 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 ourselves 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 Attributes; these begin to fear, know, and acknowledge him.  
5. We fall away to loose Opinions, and loose Practices, we are barren under all the means of grace, dry under all the droppings of the Sanctuary, and therefore the Lord may justly take away his Gospel, and give it to a people that shall yield him better obedience, than we have done. God hath forsaken better Churches than England. The Jews that were sometimes his peculiar people, and adorned with many rich Privileges, are now for their unbelief, a dispersed, despised, accursed people. The seven Churches of Asia, once so famous, are now a wilderness. God hath no need of us, he can call them his people, which were not his people, and them beloved, which were not beloved. Host 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 backwardness, and their fruitfulness rouse us out of our unfruitfulness, and their zeal, 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 bountiful 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 School to learn of the Ox, the Ass, the Stork, the Ant; So he may set us to learn zeal of Indians. Many are like dead Weathercocks, they turn, and turn, and turn again, but they never crow against sin, nor be active for God. E●salice, non è quercu orti. They are bending Willows, not rooted Oakes. The living fish swims against the stream, '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 Holiness, Humility, and the power of godliness 1 Cor. 12.31.  
Lastly, Prise all God's Ordinances, and walk in the power of them. He that despiseth them, shall never thrive in Grace; if you take away this spiritual fuel, the fire of zeal will soon decay. Ordinances are services, though not Saviour's; Means though not Mediators; to be used, but not Idolised; we must not cast them away, but cast them down at Christ's feet, as the 24. Elders did their crowns. 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 Minerals which they run through, so the soul by Ordinances draweth a spiritual taste and sweetness from them. We should therefore show 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 repetition 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, legal dispensations, and breed a spirit of bondage in men, and therefore aught to be abolished, as appears. 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 Ministry must endure so long as the world endures. 
V. Mr. Blake on the Sacraments. cap. 8. Sect 2.  Matth. 28. ult. Ephes. 4.11, 12, 13. [See my Sal terrae. cap, 3.]  
2. Baptism is of the same continuance. Matth. 28.19, 20.  
3 The Lords Supper must endure till Christ's 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 poured 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 profane Atheists consider that Ordinances are Forms which Christ hath instituted, they are divine Forms, 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 Conduct of all grace. Christ and the grace of Christ are ordinarily conveyed by these Forms. They are golden pipes to convey grace, and blessed and admirable Instruments in the hand of God for the good of our souls.  
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, etc. was it not your best time when you practised Self-denial, Mortification, and all holy duties? and will you now turn Libertines and Apostates, and so make your latter end worse than your beginning? may not the Lord expostulate with you as he did sometime with Israel? jer. 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 darkness to you? So what evil did you ever find in God or his Ordinances, that ye thus grow weary of them? speak now before the Lord, what evil did ye ever find in Praying, Preaching, Sacraments, that ye thus reject and contemn them? Time was when ye frequented them, found joy and sweetness in them, if you have lost your taste the fault is in yourselves, and not in the Ordinances; you are grown cold, dead, formal, worldly, Profane, etc. and now instead of falling out with your sins, you fall out with God's Ordinances; instead of casting off your iniquities, you cast off duties. For such I shall only say, Remember from whence you are fallen, repent and do your first works. Rev. 2.5. Use Ordinances and improve them, but rest not in a naked formal 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 means, and he that despiseth them, despiseth his own salvation, both Temporal and Eternal.  
[For Ordinances, see Mr. Laurence for Ordinances. Mr. Bartlet's balsom. Mr. Bridge his Treat. for Ordinances. M. Brooks his Remedy against Sat. Deu. Device 11. p. 142. Symonds sight of faith. chap. 15. Mr. Ant. Burges. Spi. Refining. 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Quakers. 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. Manton's Ser. on Rev. 3.2. preached 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 john 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 john 12.24.] 
From such turn away,   
The Apostle comes now to show us how we should behave ourselves towards such self-seeking, covetous, proud, blasphemous, heady, haughty, formal, glozing Hypocrites, viz. we must shun their society, and have nothing to do with them. Since they err not through weakness, but wilfulness,, not through infirmity, 

Non simplici errore sed pe●ve●sitate anim●●esistunt Ve●●●ati, proinde sunt ave●sandi. Beza.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aversare, & adversare; plus est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de vita, venit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coh beo, fugio, rejicio, abscindo, non consentiendo, non approbando, ab illu ●e subducendo, & jugum cum illis non trahende.   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 avoid 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 oppose them, (as the word signifies) and do what in us lies, to have them corrected, that (if it be possible) they may be amended.  
1. This admonition shows that the Apostle speaks not only of evils to come, but also of present evils; for how could Timothy shun those evils and errors which should arise, when he was dead and gone? It appears then that the Church began to be troubled, and tortured with those, corruptions 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 error 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 Reformation began in Germany, what abundance of Sectaries and Heretics, did the Devil raise to oppose it? if one Heresy die, the Devil (who never sleeps, but is is always at his plough) raiseth up seven in its stead. I myself (saith Luther in his Preface to his comment on the Galathians) who have been 20. years in the Ministry, can truly witness that I have been assailed with more than 20. Sects, of which some are already destroyed, others (as the parts and members of Worms and Bees, that are cut asunder) do yet pant for life. But Satan the God of all dissension 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 Commandments. Alas how would this good man have wondered, had he lived to see our days, wherein Law and Gospel, Christ and all his Ordinances are cast out of doors: wherein there are so many Deceivers, and Devils incarnate gone forth into the world, white Devils, black Devils, Pied and skewed Devils, that are white in their words, and black in their works, that halt not between 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 Lunatics. Thus the Church of Christ in this world is always 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 Heretics, blasphemers, etc. such there were in Timothy's time, such in ours, & some such there will be to the end of the world; the world will ever be wicked, and like itself.  
2. Observe. That Christians must shun familiarity with the enemies of Christ, these compounded sinners are Christ's professed enemies, and it becomes not the spouse of Christ to hold correspondency with the open-enemies 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 avoid them, since they are such as are given to changes we should not meddle with them. Prov. 24.21. Hence 'tis that the Holy Ghost hath given us so many Caveats against familiarity with such wicked ones. Prov. 4.14, 15. and 14.7. Rom. 16.17. 2 john 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 Physicians do, who if they be called amongst such as have the Plague, they fortify themselves against it, they will not go with an empty stomach, but they fill all the Passages, that no emptiness be found; they usually in such cases, carry some preservatives about them. The Application is obvious. When Saint john went to Ephesus to bathe himself, and saw Cerinthus the Heretic there, he would not stay for fear the bath should fall on him. We should save ourselves 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 lawful society even with open sinners; as first there is a necessary society of civil 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 unlawful to Trade which such, we must go out of the world. 1 Cor. 5.9, 10. we may and must carry ourselves fairly, civilly, affably, and courteously towards all; though we must be familiar and intimate only with the godly, as they are men, and useful in their places, in Church and Commonwealth, 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, runs himself into danger. It's one thing electively to choose wicked company, and another thing by virtue 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 ruin. But for a Physician, a Midwife, or a Tender of the sick to go when sent for, they may go boldly, for God hath promised to keep us, whilst we keep his ways. Psal. 91.11, 12. Thus joseph lives in Egypt, Nehemiah in the Court of a Heathen King, Lot in Sodom, job in a land of Us, 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 incurable; some are obstinate, desperate hardened sinners, which hate reproof, those eat; others are simple, tractable, and hopeful, these we must pity. If when we would cure men, they will not be cured, we must forsake them. jer. 51.9. when Christ saw the Pharisees to be proud, captious and contentious, 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 Physician for health and cure, those Christ delighted to converse with; for his mission and Commission runs to such. Mat. 15.24. So that 'tis not simply and absolutely unlawful 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 pity & commiseration we must show to all, remembering that we also were sometime foolish, 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 evil of their way, to convert them & bring them home to Christ, many are familiar with the wicked in their wickedness, with the Drunkard in his drunkenness, with the Idolater in his Idolatry, etc. such harden and confirm wicked men in their wickedness, but they will never convert them.   

Motives and dissuasives from familiarity with wicked men.  
I come now to the Motives.  

Tales ple●úmque sumus, quales two quibus●um vivimus.  1. 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, 
Aspice quid faciunt commercia! Juven. Sat. 2.  they learned their works. Psal. 106.35. joseph living amongst Egyptians, had learned too much their language. Gen. 42.15, 16. the holy Prophet living amongst a polluted people, complains of his pollution, 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 sour the whole lump. 1 Cor. 5.5, 6. one scabby sheep, oft, infects the flock; 
See Clerks Mirror. cap. 48.  one rotten grape, corrupts all such as are near it. Woeful experience tells us how many that were hopeful, and well given when young, yet by frequenting lewd company, have proved very lewd and profane. There is a secret poison and venom in ungodly company; if Solomon be familiar with Idolatrous women, they will quickly draw him to Idolatry. Nehem. 13.26. jehoram was wicked himself, but watching with the daughter 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. 
Rem, rem, quocúnque modo rem. Hor.  Nehem. 13.6. many care not who they match withal, so they have money; no matter how light the Person be, so the Portion be heavy. They make matrimony a matter of money, and so run themselves into many snares and noisome lusts. 1 Tim. 6.9. Remember we are Denizeus of another society, and therefore must have no needless society with wicked men.  
2. This familiarity with them, may harden them in their sin, God hath ordained our separation, and withdrawing ourselves from them, as a means to humble them, and turn them from sin. 1 Thes. 5.22. Withdraw yourselves from every Brother that walks disorderly, that he may be ashamed. Our familiarity with Sectaries and Libertines, is a tacit and Interpretative 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 mixed with base, are embased thereby; mix gold with brass or silver with copper, and you debase the coin; for Saints familiarly to join with the limbs of Satan, not only endangers, but debaseth them. Man is a poor, weak, vuconstant creature, and apt to go astray, and therefore we should shun Temptations. The Devil will challenge thee for his, when thou goest to such meetings, as he did the young woman which he found at a Playhouse, the Devil 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 judas fell into trouble of conscience, 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 known Traitors and Rebels to him. Every wicked man rebels against God, there's an enmity and an hatred in him to God, his ways, his word, his worship, his people. Rom. 8.7. Colos. 1.21. now how can he be a true subject, who is familiar with open Rebels to his Sovereign? or how can an obedient Spouse delight in her husband's enemies? we cannot approve ourselves faithful to God, unless 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 God's Commandments, first he bids the wicked depart. Psal. 119.115. when a man is changed, he changeth his company; Paul when converted, forsakes the pharisees, and joins himself to the Church of God. Acts 9.19. what communion hath light with darkness? 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 only endanger our spirituals, but our Temporal estate also. Lot living amongst wicked Sodomites, suffered with them. Gen. 14.12. when they were plundered and taken prisoners: Let also was plundered and taken prisoner with them. jehosaphat 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 amity with Hanun, for the courtesies he had received from his Father N●●hash, had his kindness suspected, and his messengers disgraced. 1 Sam. 10.4.  
Caution. Yet if God have tied us by any Relations to wicked persons, we must not presently forsake them, or outrun 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 annul marriages, and therefore those Sectaries that outrun their wives, pretending they are carnal, they are not Saints, nor called, nor spiritual; 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 means to convert him. 1 Cor. 7.16.  
2. If a godly child have wicked Parents, he must not outrun them, but by Prayer and Patience, and leading a convincing life, he must labour to win them, showing all due Honour and respect unto them.  
3. If a Religious servant have an Irreligious Master, he may not outrun 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 evil men, but not in evil. 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 Zion 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 Real 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 God's people, where he is purely worshipped, is the high way to destruction; a member cut off from the body, must needs die. I observe that ●he first Lesson which the Devil teacheth his Scholars, 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 jerusalem, the Church of Corinth, and the seven Churches of Asia, their defects? 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 Religion is professed there, and therefore they are called Holy.  
2. A part 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 mixed with it.  
3. judicio charitatis. When people make an external profession of Holiness, 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, 
Per sanctos intelligit Apostolus baptizatos & Christianam religionem profitentes, tales enim charitas praesumit esse reverà Sanctos. Davenant.  that he hoped they were such. It were to be wished, that all God's people were Real Saints, but Christ tells us his Church is mixed, it hath Tares as well as Wheat, and will have, do what we can. 
* The Church of Christ is called a fold in which are Goats as well as sheep; a Nobleman's house, in which are vessels of Dishonour, as well as of Honour.  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 societies, and like Acesius, find a new way to Heaven. [Erigito Acesi scalam, & solus in coelum ascendito.] or else join himself to a few Hypocrites, and if our Churches and Ministers be not true ones, I wish the Anabaptists would show 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 Commandments of the Lord, What means then the bleating of the sheep, and the lowing of the Oxen in my ears? so say I, if the Anabaptists be so pure, what makes them rail on those that are pure indeed? what means their railing on the faithful Ministers and the true Churches of Christ; yea, do not many of them deny Scriptures, Sabbaths, Sacraments, and all Ordinances, etc. If these be Zion, who are Babylon?  
2. Were they Saints indeed, they durst not call themselves so. It savours 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 Real Saints, is more meek and modest in Scripture.  
Object. We admit such as are openly profane 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 matter. 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 witnesses at least) of Drunkenness, Adultery, etc.  
2. Admit this were so, yet another man's 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, unless I would eat in the company of wicked men, must I famish myself rather then to eat with them? much less may I reject my spiritual 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 show. v. 9, 10, 11. he forbids us intimate, private, voluntary familiarity with wicked ones: for though in respect of public communion and commerce in Church and State, I cannot avoid society with such, yet in respect of private, intimate familiarity, 'tis in my power to avoid them.  
The Apostle speaks here of civil 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 barn, because there is some chaff there. If once the Devil get you to swallow this error, you know not where you shall stop. As that great Grandmother said sometimes, Rise up daughter, and go to thy daughter, for thy daughter's 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 john 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, Independency a great Schism.]  
[Against familiarity with the wicked. See instar omnium. The Drunkard's Character. p. 689. to 863. Downams' Guide to Godliness. 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 generation.  
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 only hereafter creep into the Church, but they do already begin to creep into men's houses, and there get Proselytes to themselves. Here the Apostle begins to set forth the seducers of the last times in their proper 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 avoid them) to the particular marks and characters of these Impostors, whereof the first is impudence, they creep, yea (in a manner) they boldly invade men's houses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. penetrantes domos.  for their belly, private gain and advantage, like those, Titus 1.11. 2 Pet. 2.15. jude 11. As Austin said of some in his time, they were afraid of being too modest. Et pudet non esse impudentes. Good men are modest and must be entreated to come into men's houses. Acts 16.15. the disciples in a meek and modest manner, come to the house where Christ was, and desire him to show them the meaning of the Parable. Matth. 13.36. they did not interrupt him in his Preaching, (as our fanatics in a vainglorious, disorderly manner do) but they consult with him in private. But Impostors are brazenfaced, they intrude themselves, and come without sending for. Matth. 7.15. Neither do they come to feed, but they creep into men's houses like Ferrets and Weasels, (as the Syriack renders it) to pray upon the Family; and thus do Jesuits on the one hand, and Sectaries on the other, 

Irrepunt humiliter, blandè capiunt, molliter ligant, latenter occidunt. Leo,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetro, & quasi per fallaciam irrepo; est verbum emphaticum quo Apostolus 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 obnoxin deceptioni quam viro. Chrysost.   by flattery, fine words, counterfeit Sanctity and Humility, deceive the simple.  
2. As they are impudent, so they are of a fraudulent, subtle, sly, insinuating temper; they vent not their errors openly (especially, not at first) but they secretly and slily creep into private houses, and there they sell their wares, jude 4. they privily bring in damnable Heresies, 2 Pet. 2.1. Gal. 2.4. Truth loveth the light, and seeks no corners. Christ preached openly in the Synagogues (he was no corner-creeping Preacher) john 7.37. and 18.20. Prov. 1.20, 21. he commands his disciples to preach what he had told them in secret, upon the house top, (i. e.) publicly, 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 Preachers and publishers of the truth be ofttimes bound, yet the truth itself cannot be bound. Ephes. 6.19. Phil. 1.13. 2 Tim. 2.9. truth is bold and bare-faced, 

Veritas non quaerit angulos, abscondi erubescit. Tertul.  
Veritas quoad fieri potest palam est praedicanda, & audiente toto mund●. Rolloc.   when Heresy hides itself, and hates the light. He that publisheth truth is interdianus sator (as Austin speaks) one that spreads his doctrine in the Daylight, when he that soweth Tares doth it secretly, whilst men sleep. Matth. 13.25. This Pestilence, like the corporal plagues, walks in darkness. Psal. 91.6. such as do evil hate the light. john 3.20, 21,  
Caution. Not that 'tis unlawful in times of persecution, when public preachings cannot be had, to preach in houses, for Christ and his Apostles oft preached in houses and other places (as occasions served) in those times of persecution, when the Magistrates were Tyrants and enemies to the Gospel, than Christ preached in a Mount. Matth. 5.1. and out of a ship. Matth. 13.2. and Paul preached 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 Lord's day, where their prime work is to rail on Magistracy, Ministry, Sabbaths, Sacraments, Ordinances, etc. such meetings are unlawful on any day, but abominable on the Lord's day. To such 'tis dies Diabolicus non dies Dominicus, their sin is double. These are Conventicles (truly so called) and are the Nations shame. If such had lived in the days of Q. Marry, when the public Ordinances were abolished by a Law, they might have had some Plea for private meetings; but now in a time when the Gospel is so openly, fully and faitfully taught, to run from the public solemnities where the word and Sacraments are dispensed by Ministers whom God himself hath sent; to follow silly, seducing, unsettled Speakers, who feed them with chaff instead of wheat, and Poison instead of bread; this is a sin of the highest nature, and should be matter of great Lamentation to us all, yet this we may learn from these Factors of the Devil, if they will creep into houses to destroy men's souls; surely we may go to men's houses to preserve them from destruction. So did Paul. Acts 20.20. this is pure Religion, and pleasing to God. james 1.27.  
3. These Impostors observe a Method in seducing. 
1. They set upon poor  silly women, 

Incautus & mollis est hic sexus, in cautus quia omnia quae vid●● & audit cum sapientia non considerate; 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 war. Dutch Annot.   who being the weaker sex, are sooner won over to their way, as being less able to withstand the shock of a temptation. As warriors go about a city, observing where the wall is woakest, lowest, & unguarded, and there they make their greatest assault. And as thiefs set not upon strong, armed me●, but upon weak unarmed 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, than women are.  
2. They set upon women first, that they may the better win the husband, herein imitating their father the Devil who first deceived Eve, and then seduced Adam by Eve. Gen. 3.1.6. 
Per heras heros fal●unt.  So the Jews 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 loving husband 〈◊〉 almost deny the wife of his bosom, when he conceives she doth truly love him? what have not women drawn their husbands to? Solomon's wives dr●w him to Idolatry; 1 Kings 11.3.13. the wife drew more than five yoke of O●en, 
When people be without understanding of God and his ways, than even weak women come and set them on fire. Isay 27.11.  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. judg. 16.17. They have daily commerce & intimate acquaintance with their husbands, and so have many opportunities to compass their Ends. Now an infected person most easily spreads the infection to those with whom he continually converteth. This is one Reason why women are such dangerous and strong Seducers, as we see in jesabel, who drew Ahab to such a height of wickedness, that he became a Non-such for Villainy, none like him in the earth. 1 Kings 21.25. jehoram 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 woeful experience of his thousand wives and concubines 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 harlot he could not find.  
3. Women are apt to be over-credulous, and to take things upon trust, being led by affection more than judgement; because such a seeming good man holds so and so, therefore they conclude 'tis so.  
4. Women are the weaker vessel, 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 jeremy's figs (jer. 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-heretics have frequently spread their Heresies by women, rather than by men. The Pharisees had their Gynaecea, Colleges or meetings of women, 
Jos●ph. Antiq. l. 2. Omnes Haereses ex Gynaeceis.  the better to spread their Tenets. They set up some jesabel to devour the simple. Revel. 2.20. they insinuate themselves into some prime women, and get an Eudoxia, justina, or Constantia on their side, that they may the better prevail with others▪ Saint jerom observes, that Heretics of old made use of female Instruments, 
In epist. ad C●esiphon.  the better to deceive. Simon Magus had an Harlot called Helena, which helped to spread his Heresies. Antiochenus the Father and Fa●tor of much filth, had many women following him. Marcian being come to Rome, sent his trull thither before him, that she might prepare the soil for his seed. Apelles had his Philumen, 
V. Epiphan. Haeres. 48, 49.  Montanus his Prisca and Maximilla, Arrius the Prince's sister, Donatus his Lucillia, Elpidius his Agape, Priscillian his Galla, and our james Nailer hath his Minions, his Martha and his Hannah, 
V. Euseb. lib. 7. cap. 24.  to vent his blasphemies, and generally all Arch-heretics have had some strumpet or other, by whom they spread the poison of their Heresy. By Mistress Dier, and Mistress Hutchinson, how many monstrous and Heretical opinions were spread abroad? 

See Mr. Wells his History of New-England.  
Mulier est v●seus toxicatum quo diabolus aucupatur. Aug.   wicked women are the Devils Lime-twigs, with which many are ensnared to their own destruction.  
2. These Seducers set not upon all women promiscuously, for some are prudent, solid, sincere, and have professed Christ, when learned Doctors have denied him, as in Queen Mary's days. So Luke. 8.2, 3. the women support Christ with their substance, when Herod, Pilate, my Lord Annas and Archbishop Caiphas crucified him. Lydia a good woman entertains the Apostles, 
See more in Mr. Bri●sly's Looking-glass for good women. p. 42. and Mr. Clerk's Mirror. cap. 135. Edit. 3.  when many men shut them out of doors. Acts 16.14, 15. The time would fail me to tell of Sarah, Ruth, Abigail, the Shunamite, the widow of Sarepta, the Queen of Sheba, Deborah, Bathsheba, Hester, Priscilla, Phoebe. Rom. 16.1, 2, 3,  
6. We may not therefore condemn all for some, nor disparage the whole sex for the miscarriages of a few; for 'tis not all women which these seducers set upon, but they subtly observe which are most easily wrought upon, and these are, first such silly, simple women as are corrupted in their Intellectuals, 

Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulieres; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 knowledge.]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cumulat●e peccatis (i. e.) magno peccatorum ●ce●vo gravatas ac depressas. Estius.   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 chaff, which is tossed with every wind, when the Massy wheat abides in the floor.  
2. They make a prey of such women as are corrupt in their Morals, such as are laden with sin, that are not only vicious, but loaded with Vices, and are almost overwhelmed with heaps of enormities. Their corrupt practices make way for corrupt principles. 
A mala conscientia ad fidei naufragium p●o●livis est gradus, peccata enim parant v●am s●ductioni. ●quinas.  God in his just judgement gives them up to vile affections, 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, ignorant, 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, 
O verae Phrygiae, nec enim Phryges'! Vi●g. Aeneid. 9  proud men (whom the Poet wittily upbraids with the title of women) are a fit prey for these Harpies. jude 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 arm, and Seducers lead them by the other, and God knows whither these Leaders will lead them. 
Non ducuntur, sed aguntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) instar brutorum aguntur. Are●.  They are so blinded and besotted, that they act more like bruit beasts, (as the word imports) than Christians. They are so taken with Novelty, Curiosity, Vainglory, and Fleshly delights, that these Impostors with their Flesh-pleasing doctrines, lead them whither they please. By flattering and cunning delusions, by false persuasions and subtle artifices they suit themselves to their lusts, preaching pleasing things, and so draw many weak and wicked persons after them. These when their consciences begin to stir, 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 error, 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 than they are ever joined with boldness, to tell men of their faults. 'Tis for wicked men who forsake the Law, to praise the wicked. Proverbs 28.4.  
4. These Impostors do not only deceive these silly women, but they bring them under the Devil's yoke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vi & armis cattivum duco, & in servitutem abduco.  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 Proselytes, 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; 
Tanquam servis bello captis, & mancipiis utentes. Soto.  promiseth them life, but gives them Death. They ensnare them with their Pythanalogy, and hold them as fast with their lies and flatteries, as a Jailor 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 Satanical fishers of men put on the Visors of Piety, and preach liberty, pleasure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inescantes animas instabiles, non bene in fide & castitate f●rmatas & solidatas. Cyprian.  ease (as other fishers cozen sometimes the eye, and sometimes 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 enchant and delude men. Rev. 18.23. and make them drunk. Revel. 17.2. It will be our wisdom then to submit ourselves 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. john 8.32. the keeping of a good conscience is the way to keep faith and sound doctrine. 
See Mr. Brinsly's Vertigo, an excellent Treatise on that Text.  1 Tim. 1.19. get the heart once established 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. jer. 32.40.   

VERSE 7. Which [Women] are ever learning, and never able to come to the knowledge of the truth.  
THe Apostle goeth on to show what women they are which are brought into bondage by seducers. viz. such as are unconstant, unsettled, 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 newfound doctrine, or else 'twill not down with them; this unsettles them, and makes them run hither and thither, 
Magno conatis magnas nugas.  after this and that man, but all in vain. They make a great ado, but to little purpose; they are always learning, yet learn nothing which they should learn. Now the Reason's of their Nonproficiency are.  

1. Either because they have no better Teachers; they follow false Prophets and blind Guides, 
If conscience begin to stir, they take the Opium of some error, and so quiet all again.  and when the blind 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 than the truth, and this bars the heart against holy Learning. Intus existens prohibet alienum. When their judgements are blinded 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 hear and learn nothing else, in this point being true Athenians. Acts 17.21. Well they may toil and take a great deal of pains for some airy notions, 

Confused knowledge is no knowledge, disti●ctest knowledge of God not being affective, is reputed ignorance.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est qualiscunque, sed experimentalis cognitio, viz. activa illa quae rebus ostenditu●; ut videre est, Ephes. 1.17. & 4 13. Colos. 1.9 Philip. 1.9.   and empty speculations, that they may come ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some kind of knowledge; but never ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word in the Text) to such a knowledge as brings forth an acknowledgement of the truth in the power of it.  
4. Oft times they are mere Sceptics in Religion, they are ready to question every thing, but they believe nothing, they have no foundation, no resting place, they lay out their money, but not for bread, and therefore 'tis no wonder if they spend their labour without being satisfied. Error cannot satisfy the soul, we must inquire for the good old way of truth and Holiness, if ever we would find rest for our souls. jer. 6.16. God who is the great Lord of all, will have his commands obeyed, not questioned. He loves Currists, and not Quaerists. 

jubent heri, non disputant. Aristo● Amat Deus Curristas, non Quaeristas Luther.  
Disputandi pruritus fit Ecclesiarum scabies.  
Spiritus Sanctus non est Sceptie●s, nec dubia aut opiniones in cordibus nostris scripsit, sed assertiones ipsâ vitâ acomni experientia certiores ac firmiores. Luther.  
Fides est certior scientiis tum certitudine cognitionis tum certitudine adhaesionis. Baronius Exercit. 3. art 8. Sect. 4.   He prefers obedience before disputes. We have disputed so long, till we have almost disputed all Religion out of doors. We should study rather to live well, then dispute well, therein lies our happiness. Mat. 7.24.25. john 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 prevail against it; though such may (by the violence of a tentation) be moved, yet are they like Mount Zion, which can never be removed out of its place. Heb. 10.23. and 13.9. [Against Sceptics and Seekers. See that excellent Tract of Mr. Gelaspy his miscellanies. cap. 10, 11.] yet how many delight in giddiness, and count it a bondage to fix a belief; affecting freewill in thinking, as well as in acting. And though the Sect of the Philosophers of that kind be gone, yet there remain certain discoursing wits which are of the same veins, though there be not so much blood in them, as was in those of the Ancients. The Scepticism 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 Novelties, 

Senesc● non segnesco semper aliquid addiscens. Dixit Solon.  
Nec discere vituperatur sed absque fructu discere, discere & non perdiscere, discere & non intelligere. Espencaeus.   and vain speculations, and in the mean 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, 
Vera pietas non discit perpetuò, operatur autem perpetuò quae didicit compendio.  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 women, to be always learning, yet never come to the knowledge of the truth, how many are men in years, yet children in understanding. 1 Cor. 14.20. and when for the time they might have been Teachers, 
Turpis & ridicula res est Elementarius senex. Seneca.  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 always learners here, yet we must strive forward toward perfection, and not always stick in the place of bringing forth. Host 13.13. nor be like a horse in a mill, still going round in the same place; or like a Picture that grows not, but is the same now, that it was twenty years ago. 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 Jailers. This is the true cause of all those Errors and Sins amongst us. Psal. 95.10. jer. 9.3. Matth. 22.19. As for ourselves, let us inquire 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 we come to our Celestial Zion.  
3. Since seducers are so ready to seduce women, how careful should that Sex be to shun conversing or disputing with them. When Eve once fell to disputing and questioning the Truths of God, the Devil soon overcame her, and was too subtle for her. Genes. 3.1. do not therefore tempt the Lord by entertaining disputes with Serpentine 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 Cavils, 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 onws bounds.  

sirens usque ad exitium dulces.  4. Since women oft times are Satan's Instruments by which he seduceth many, take heed of women; let not those Sirens enchant thee so, as to leap into the depths of errors. Consider how many of thy betters have fallen by them. Adam (at first) the best man. Solomon the wisest, David one of the holiest, and Samson one of the strongest; all deceived by women; and at this day how many wise, and seemingly holy men, have been drawn aside to errors by their wives. Stop then thy ears against these allurements, and in this sense be as the deaf adder, which stops his ear against the voice of the Charmer, charm 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 jannes' and jambres (the world's wise men) withstood Moses, so did these also resist the truth. They do not only 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 itself, which is worse than to resist the persons that bring it. The Series of the Speech seemed to require that the Apostle should have said, as jannes' and jambres resisted Moses, 
Amara sunt vitiosis ac malè viventibus praecepta justitiae. Lactant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugno, adversor.  so do these resist Us: but he altars his stile, and says 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 frigid, infirm resistance, but a violent, vehement opposition springing from malice and rancour, which makes them resist the truth.  
1. With their Lies, Tyranny, and cruel Persecution.  
2. By Flatteries, false Miracles, and Sophistry, they cunningly undermine the Truth. Thus jannes' and jambres do the same things by slight and art, which Moses did in Reality: another man would have much ado 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 Miracles 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 Devil; which Moses did really by the power and finger of God.  
2. As for their Names, they are not to be found in the Old Testament, nor in the story to which the Apostle alludes. Exod. 7.11. Neither 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 necessary to salvation.  
3. They might be taken out of some ancient record of the Jews 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. years, 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. 
See Mr. Perkins Reform Cathol. Point. Vol. 1.1. p. 580. and D. Slatyr. on 2 Thes. 2.15.  So jude 14. maketh mention of a prophecy 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 only in matters of Rite and History, but of Faith and Manners also, 
Historicas Traditiones cum fidei articulis in Scriptura revelat●s minimè pugnantes non rejicimus, est v●ro haec ●raditio Historica non dogmatica. Gerherd; cui suffragatur Doctis. Wallae●s Loci come. p. 150.  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 neither apprehend nor judge rightly of any thing according to the truth; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ment, perditi, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrumpo, destru●, stupid.  their minds go a whoring after lying vanities, and then no wonder if they forsake their own mercies. The Understanding is the Eye and guide of the Soul, it's the noblest part of Man, if it be corrupted, the Man's undone. Psal. 14.3.  
3. See what follows, concerning the faith reprobate. This is the fruit of a corrupt mind, they cannot receive, nor perceive the truth, 
Mentis perfectio est Veritatis cognitio, unde corruptus ment dicit●r qui deficit à cognitione fidei. Aquinas.  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 sin as the horse into the battle. This brings God's sore judgement on them, so that he rejects and forsakes them, and gives them up to a reprobate mind: (jer. 6.30. Rom. 1.28) insomuch, as they that would not receive the truth, for the truth's sake in love, but unthankfully reject it, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui usu & consuetudine vitiorum quasi habitum contraxerunt, ut aliter agere non possint. Weinrich.  
See D. goodwin's Aggravation of sins against Knowledge.   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 punishment that they shall not approve of the faith, and thus they reject it still actively, and are actually reprobate to every good work, [Titus 1.16.] not knowing how to go about any thing that is good. Such corrupt Teachers we must shun and reject, lest we be corrupted by them; so much the word implies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejectanei (i) falsae & adulterinae doctrinae Doctores, q●ius oporteat ab omnibus rejici. Beza.  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 present; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprovable and unapproved (as the word signifies, 2 Cor. 13.7. Heb. 6.8. 1 Corinthians 9.27.) yet in God's due time they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accepted and approved. This must teach us to keep our judgements pure, and our understandings clear, for 'tis our guide, and if that misled us, we must needs fall into the ditch. Corruption in judgement (in some respects) is worse than corruption in manners, 
V. D. Hamond, Reasonableness of Religion, p. 86.  especially, when the mind hath been enlightened with the knowledge of the truth; for this is the root of those corrupt manners that are amongst us. 
No practical sin is so sinful as some errors in judgement, no men so accursed with indelible infamy, and dedolent impenitency, as the Authors of heresy. So that 'tis clear, that a sin against the Rule of faith, may (caeteris paribus) be far more sinful and damnable than the sin which is against the rule of life.  In the time of the Law, the Leprosy 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, Leu. 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, attendite, cum attentione, cavete▪  Matthew 7.13. Beware of false Prophets; the word implies a diligent study and singular care, lest we be caught by such subtle adversaries. Keep your judgements pure, than 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, john 3.21. Part not with a good conscience, and a good conversation, lest you make shipwreck of the faith, 
An erroneous Heretical head, and an upright pious heart are in compatible; a good conscience and true faith like Hypocrates twins, live and die together. M. Cranford, Ser. ag. Haeres. p. 15.  and a gap be opened in your breasts to all sin and error, that the Lord knows where you will rest, it may be not till you come to the height 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, 
A man's Opinion makes him sinful, as well as his Practice; and a man may be damned for a corrupt opinion, as well as for a corrupt Conversation. Sedgewicke.  and a mind ready to receive it, and approve of it when 'tis propounded, this is not a common mercy, but calls for special 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 jannes' and jambres here oppose Moses a meek, a learned, a faithful servant in all God's House; So there were four hundred and fifty falls Prophets against one zealous Elijah; four hundred, against good Michaiah, 1 Kings 18.18. and 22.6.14 Hananiah against jeremy, 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 withal, whilst the seed of the Serpent abides in the world. As Pharaoh had his Magicians, who hardened him in his sin, and deluded him to his destruction: so the World will ever have its false Prophets to blind and harden them in sin to their ruin. Thus in the Primitive times there was a Simon Magus, Scribes, Pharisees, Sadduces, Essens, 

Vide Godwins Jewish Antiqu. l. 1. c. 12.13. & Helvici Chronol. ab Anno 60. etc. fol. p. 87.89.  
Optimum solati● genus est si oculos referant fideles ad vetusta Ecclesiae certamina.   Herodians, Nicolaitans, Elymas, Ebion, Cerinthus, the Gnostics, and many others. 2 Peter 2.1. Thus when Luther began to reform, thirty several Sects arose to hinder the work. We should not therefore be despondent or discouraged, as if some strange thing had happened 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 look to be ploughed and persecuted by malicious men, Psalms 129.2, 3. Besides, 'tis the condition of Truth in this World to meet with opposition, we can no sooner publish it, but its enemies appear, Galathians, 4.16. Truth brings hatred, men cannot endure to have Vngues in Vlcerre, they are unsound and would not be touched, Truth is a Light which discovers the intents of men's hearts, Hebrews 4.12. and lays open the evil of men's ways, and this makes the wicked not simply to oppose, but to rise in open rebellion against the Truth (job 24.13.) which reproves their deeds, 
See Mr. caryl on that Text.  and exposeth them to the view of themselves and others. Hence they have always been esteemed the Pests and troublers of a Land that publish Truth, as we may see throughout the Acts of the Apostles; where we find some disputing against the Truth, Acts 6.9. others blaspheming, Acts 13.45. some secretly undermining it, and seeking to draw men from embracing it, (Acts 13.8.) others openly railing against it, Acts 17.18, 19 and 24.5. Some have opposed it out of ignorance and blind devotion, as Paul before his conversion, 1 Timothy 1.13. and some of the Jews, 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 pre-eminence, 3. john 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 profanely scorn at the name of Truth, and say with Pilate, what is Truth? john 18.38.  
Yet wisdom is justified of her children, and they that are of the Truth, hear his voice who came into the world to bear witness of the Truth. They come with love and teachable hearts to it, and so are made to know the Truth, john 8.52. Let not the great host of Truth's enemies make us despair, but know there are more with us, then are with them, 
Tanto plus gl●riae referemus, qu●niam tò plures sup●rabimus.  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, job 27.7. Truth may be oppressed, 
Nisi Haereticis exercitaremur atque cogeremur, ad inspiciendos & exercend●s thesauros nostros, ignavi sterteremus, & marcesseremus anim●, Luther.  but never conquered, [Praemi potest, opprimi non potest] yea oppositions advance and clear it. Veritas impugnata magis elucet, Bern.  
2. Observe, That as the Devil hath his jannes' and jambres to oppose the Truth, so God hath his Moses and Aaron to uphold it. As the Devil hath his Domestic Chaplains, so God hath his armed Champions; and as the Devil raiseth up oppressors, so God sends Saviour's, Obadiah, 21. If he raise horns to gore the Church; God will raise Carpenters to saw off those horns, 
See Dr. Wilkins●n ●ast. Ser. preached 1644. Oct. 25.  Zachary 1.19, 20, 21. The same day that Pelagius was born in Britain, the same day was Saint Augustine born in Africa, that did confute him. God hath an Athanasius to oppose Arrius, chrysostom 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, etc. against the Pope; and in these days of liberty, God hath something to witness against Heresy. 

O●do seculi ta●quam pulcherrimum carmen 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 evils, there are Herbs and Weeds; Tares and Wheat, useful and hurtful creatures: so 'tis in the Church, there are false Prophets and true, etc.   Thus the Lord in his Wisdom hath so ordered it, that there shall be not only Schisms, but Heresies, to exercise the Gifts and Graces of his people, and to discover the rottenness and filthiness of graceless ones, that they who will not believe the Truth, may be given up to the efficacy of error. This is some comfort, and may help to uphold our spirits in this day of Jacob's trouble.  
3. Observe, A corrupt head, and a corrupt heart usually go together; 
N●c ferè accidere solet ut antè circa fidem naufraget aliquis, quam naufragere caeperit circa mores. Bellarm.  no sooner are men's minds corrupted, but presently it follows, they are Reprobate concerning the faith; and if once men make shipwreck of faith, they will soon part with a good Conscience too, 1 Tim. 1.19. Corrupt Principles breed corrupt Practices; and corrupt practices teach men to invent corrupt Principles. 
See Mr. strong's 31. Serm. on jude 4. p. 195. etc.  When men grow lawless and profane, than they turn Antinomians, 
Those which are for all kind of Tenants are commonly for all kind of Practices; a latitude of judgement, hath a latitude of conversation D. Horton.  and deny the Law; if Mortalists, than they deny the resurrection; if Libertines, than they cry down the power of the Magistracy, and cry up one Universal Toleration. Hence when Christ had spoken of false Prophets, he presently adds, and iniquity shall abound, M●tthew 24. When people go a whoring from God, then follows corporal whoredom, Host 4.12, 13. We see this experimentally 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, Atheistical, Unclean. These lusts lay unmortified in their bosoms, and now they rejoice that they have a time of Liberty to vent them, so that a corrupt life attends on corrupt Principles, both as a Punishment, 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 distillations of corrupt matter upon the lungs; so loose Principles dispose men to a loose conversation, the doctrine of Godliness reproving their Ungodliness makes them cast it off, as you may see in the Epistles of Peter and jude; who describing false Teachers and their false Doctrines, presently add their wicked lives, their filthiness, covetousness, licentiousness, turning the Grace of God into wantonness. Be sure then to keep your heads pure from error, 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, harmless 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 unless he should call them Devils? and so he doth verse 3. in the last day's men, especially seducing men (for all these 19 sins are appliable also to the false Teachers of the last times, as appears by the context verse 5, 6.) shall be slanderers, or in plain English Devils; and he here compares them to jannes' and jambres two Egyptian Sorcerers, who were Limbs of the Devil; and verse 13. in express Terms he calls them Sorcerers, evil men and Seducers, 

See more in Mr. Gournall on Ephes. 6.12. p. 268. etc. Haec vitia Haereticos comitari solent, morum dissimulatio, ficta retractatio, pertinacia, disciplinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Danaeus.  
V, Sleidan, Bullinger, Spanhein. Diatrib. de Anabap. and hooker's Pref. to his Eccles. Policy.   the words in the Original are evil men and Sorcerers. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 show of extraordinary Sanctity and self-denial (the better to deceive the simple) and thereupon they rail on all the Churches of Christ amongst us, as being mixed with wicked men; yet after a little time these painted Sepulchers appear in their proper colours, and the vilenenesse of their lives and doctrine is made known to all. The Anabaptists in Germany at their first arising pretended extraordinary Sanctity, but in a short time their Villainies, Murders, Polygamies, blasphemies, Heresies, Adulteries, etc. appeared to the world. These are worse than the Sword or Plague; men are afraid and fly from those, but they are naturally prone to embrace these.  
2. Those hurt but the body, these destroy the soul.  
3. God is glorified in his judgements, but he is exceedingly dishonoured by seducers.  
4. By the sword and persecution the Church increaseth, but by subtle Heretics the Church diminisheth. Hence Luther calls Heretics. Peccatorum poenam & summam Dei indignationem. Luther in Host 9 The greatest Plague, and a sign of God's indignation against a people. And the Scripture calls them devouring Wolves, who come to kill and drink the blood of souls. john 10.8, 9, 10. Matth. 7.15. such as make their disciples twofold more the children of the Devil, than themselves. Mat. 23.15. Such as subvert whole houses. 
See Mr. Cranfords Ser. against Heresies. p. 2. etc. and Mr. Sherlock against the Quakers. cap. 7. in fine libri.  Titus. 1.11. whose word doth eat as a Gangrene, (2 Tim. 2. which suddenly overruns the Parts, takes the Brain, and if not quickly cured by cutting off the part infected, kills the Patient. Heresy is of a spreading Nature (if it be not speedily and carefully suppressed) it runs from one man to another, from one City to another, and from one Kingdom to another. 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 itself through the whole lump till all be leavened. 

See Mr. john Clerks Sermon preached 1646. Adam's Ser. on Gal. 5.9. p. 69●. folio.  
See Mr. Obad. Sedgwich Ser. on that Text. See Mr. Vines Serm. on that Text.   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 unarmed, get a sword or a staff to defend yourselves against them. If there were ten thousand mad dogs in the Land, you would keep within doors, 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 pick (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, 
Palam coit cum matre & sororibus, canis masculi infinita cubilia. Franz●us.  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 dogshead? (i) shamelessly libidinous, that I should commit whoredom with my Father's Concubines? 2 Samuel 3.8. yet such unclean, ignorant and impudennt Cynics we have, who though they want Arguments, yet want not impudence, but have brows of brass, and whores foreheads to vend their wares.  
4. 'Tis an angry, snarling creature, so long as you let him alone, peradventure he may be quiet, but touch him, stir 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 Magistrates 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 tear him in pieces, Matthew 7.6.  
5. They make foul havoc of the flock, when once let loose. So long as God chains up the Church's enemies they seem meek and mild, but if once God let them lose, no mad dog makes such havoc of the flock, as these do of the Church of God. Witness Bohemia, Germany, France, Ireland, Savoy; and Heretics, especially Papists, have the same nature still, 'tis God's mercy to chain and muzzel them, else they would be as outrageous now as ever. This made David call his malicious, cruel enemies, dogs, Psalms 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 compass Sea and Land to make a Proselyte, Matthew 23.15. they are Ubiquitaries, 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 Peripatetic, job 1.7. 1 Peter 5.8. So are his Agents, the Jesuits, Anabaptists, Quakers, etc.  
7. 'Tis a fawning Creature: so seducers, that they may the better deceive the simple, come in a fawning, flattering way, pretending much Humility and Love, Rom. 16.18. When barking and biting will do no good, than they try what fawning will do. But of all dogs, beware of the flattering dog: the barking, biting dog is not so dangerous, men will take heed of such, but 'tis the crouching Cur that under pretence of extraordinary love, undoes men.  
8. It returns and licks up its Vomit, Proverbs 26.11. 2 Peter 2.22. How many in our days have we seen that after their public 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 faithful Ministers of Christ of covetousness and cruelty for demanding their Tithes, & those deuce which by the Law of God and man are due to them. Let us but once demand our deuce, yea, less than our deuce, yet how many cry out against us as greedy dogs and hirelings, that preach only for money, when the salvation of souls is our Ultimate end, the receiving of money is only in subordination to that, to the end we may be fitted for your service. Now 'tis one thing to preach for money, and another thing to receive money for preaching. The Soldier and Artificer receive pay for their pains, 
See more in my Sal. Terrae cap. 9  yet (I hope) they do not make that their principal end and aim. Never were the Ministers of England so railed upon for covetousness, pride, idleness; and yet there were never more laborious, merciful, pious, public spirited Ministers in England (I think I may speak it without flattery) since 'twas a Nation: These must answer for their hard speeches, jude 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 condemn all for some? 
A pa●●iculari ad Vniversale non valet argumentum.  shall we say all the Apostles were Traitors and Covetous because judas was so? or that all Soldiers are drunk, because some are so? every Child can see the folly of such Logic.   
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 upon Christ, Magistrates, Ministers, every thing.  
11. Dogs are apt to quarrel and fight for bones. 'Tis animal pugnacissimum, 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 Ox, the Bee. So many seducers cast off their callings, and give themselves to an idle wand'ring up and down like vagabonds.  
13. Dogs feed on offal, garbage, carrion, and such things as would poison a man. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur illa quae exi●●estinis boum, ovium, a●t pejorum canibus projiciuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod canibus objiciantur, à Lapide.  So Heretics rest upon their own merits, righteousness and works for salvation; all which the Apostle calls filth, dung, dogsmeat in comparison of Christ and his righteousness, Phil. 3.8.  
14. Dogs are fierce against strangers, and such as are not of their family. So Impostors bark at those who do not separate themselves from the true Church of Christ, are not Rebaptised, nor of their way and judgement. jude. 10, Thus we see what dangerous Dog-days we live in, and how careful every one should be to stand upon his watch.   
2. As Heretics are called Dogs for filthiness, and other evil qualities which have have been named, so they are called Foxes for subtlety and hurtfulness. Cant. 2.15. Take us the Foxes, the little Fones that spoil the Vines. The land was never so full of Foxes (i. e.) of subtle seducing Heretics, 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, etc. but never a good one. But the hunting of this Metaphorical 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 terror to evil doers, and so are those. Phil. 3.2.  
2. Ministers must arise against them, we are the Lords Huntsmen, and by our industry and spiritual wisdom, we must labour to uncase the Fox, and get him out of his holds and distinctions, what in us lies, 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 errors, 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 only be destroyed, but her brats also. Psal. 137. ult. Arrius was at first but a spark, yet by connivance 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 Church's 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 threatening and force, 
Si leo●ina pellis non s●fficit, vulpina est assuenda.  than they put on the Fox skin, and try what promises will do. They are Wolves, but in Sheep's clothing, the better to deceive. Matth. 7.15. Dragons, but with Lambs horns. Revel▪ 13.11. Vipers, which hide their teeth in their gums. Matth. 3.8. They are like their father the Devil who is an old Fox, 
Author Haeresium Diabolus ita lubritus & mille modis Proteus est, ut non possit certo const●ingi aut capi. una rima obstructa, decem alias invenit quibus elabitur; et seu ventus conclusus omnia quarit, penetrate omnia ut possit ●l●bi. Contra hu●s pracipuè pugnatur, quando cum Haereticis res est. Itaque disputando nihil prosicitur, eisi disputandum est & disputationibus ministri Satanae sunt convintendi propter reliquam Ecclesiam. Luther.  having his Methods and Depths, as he hath mille nocendi arts, a thousand devices to do mischief withal, so are these as full of all subtlety, as the Devil can make them. Acts 13.10.  
2. 'Tis a wild creature, and so are these wild, unteachable, untractable men. Nomine tenus Christiani, re bellua.  
3. It's a ravenous creature, night and day he's ravening for his prey, 

Non solum faciunt mala, sed & defendunt. Hicron.  
Etsi vox caprissat tamen per rimulas vulpem videamu●.   he goes from fold to fold, making foul spoil wherever he comes. So these are active to do mischief, they run from Parish to Parish, making foul havoc amongst the flock of Christ, doing evil with both hands earnestly. Micah 7.3.  
4. The Fox's skin and outside is better than his flesh. So these Hypocrites have a form and outside and that's all, within they are full of guile and rapine.  
5. Fox's love to live in Deserts and Wildernesses, where none may disturb 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 itself, it flays, 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 memorial stinks and rots. Prov. 10.7.  
8. It never goeth in a straight path, but turns and winds in and out. So these go not in the straight path of God's commands, but in the crooked paths of sin and error. Psal. 125.5. Prov. 2.15. Philip. 2.15. like Thiefs they keep not the ordinary road, but now they are in the way, and anon they cross it.  
9 When caught in a snare they look pitifully, they seem to he gentle whilst in a chain, but let them lose 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 distress, they'll submit, recant, do any thing; but no sooner are they at liberty, but they play the Fox again worse than ever.  
10. It's an hard thing to catch a Fox, especially an old one. Birds are caught with chaff, wild beasts in grins, (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 himself 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, Thiefs, Wolves, Cheaters, Dogs, Foxes; and the point is clear, That seducing Heretics are very dangerous, and may help to take off that plea which many Sectaries make for themselves. viz. That those of their way are Holy, temperate, Religious men.   
Answ. So have many Heretics been seemingly, but pull off the sheepskin, and you shall find a Wolf under it. Thus Arrius, Pelagius, Laelius, and Faustus Socinus, with Arminius, were Satan's messengers transformed into the Ministers of Christ. 

Mente sagax, vitâ sanctus, calamoque celebris Arminius. V. vitam Armin.  
Bellarmine was such a perfect Pharisee (that if you believe the Jesuit who writ his life) he could hardly find any sin to confess, when he was dying.  
Non vult Diabolus deformis & after 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 Domini, etc. Luther.   The Devil never deceives more dangerously, then when he appears like an Angel of light. 2 Cor. 11.14. nor is he ever more a Devil then when he seems a Saint, even those that came to apprehend our Saviour, pretended holiness, and feigned 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 firebrands. The gloss of Profession without sincerity will soon fade, as we see in the Scribes and pharisees, and in the Monks, Nuns, Hermit's, and many Sectaries of our time. 'Tis a sign men are unsound when they Trumpet out their own abilities, Sanctity, Sufferings, Strictness, 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, 
●a mihi fallere, da justum sanctùmque videri. Horat.  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 Gentleness, Meekness, Love, Liberty, Freegrace, that one would think that God and goodness were even confined to their lips. This Sanctus Satanas, this white Devil hath deluded many. 
Nullus Haereticus venit sub titulo erroris & Satanae, nec Diabolus ipse v●nit ut Diabolus, praeser●im candidus ille; imò ater Diabolus ad manifesta scelera impellens operculum facit homini ut peccalum extenuet. Luther.  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 Paul's doctrine by comparing it with the Scripture, and not by Paul's life. Acts 17.11. Let men's lives be never so seemingly pious and Angelical, 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, choosing rather to err with them, then to speak truth with others. 
'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.  Whereas we should not pin our Faith on another man's 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 err 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 Gentiles 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 men's Persons, 

S●●. Mr. Tombs his Ser. on 1 Cor. 3.21. G●la●pies Miscelan. cap. 12, 13.  
D. Boltons' Arraignment of errors. 163. etc.   Parts, or Performances, in too great admiration. Love them we may, but not Idolise them, prise them for their gifts and graces, but prise the truth above them all, though they be never so great or good. 'Tis great folly to promise ourselves more from the creature, than 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, 

V. D. Arrowsmith Tactica S. lib, 2. cap. 2. S. 3.  
See my Pulpit-Guard. Edit. 4. p. 11. Arg. 2.   they intrude themselves into the work, and come without sending for. jer. 14, 15. and 23.21. this makes their preaching fruitless. 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 Devil's window, they come not in by God's door. john 10.1. jude 4. Good men are modest, 

Skilful Musicians are hardly induced to play, but unskilful Fiddlers will scrape without entreating.  
Ex sartoribus doctores facti; ut delicatè & molliter viverent. Calvin. contra Liberi. cap. 4.   they are sensible of the weight of the work, and therefore must be thrust forth. Matth. 9 ult. So Moses, jeremy, Isay, etc. false Prophets are self-called. Rev. 2.20. when men are Idle, and grow weary of their callings, than they turn Speakers, and as the Monks of old got their livings by singing, so do these by Prating.  
2. They come in sheeps-clothing, 
jactant se sincerissimos, fidelissimos, cum sunt omnium mendacissimi. Luther.  they pretend extraordinary Humility, Innocency, Simplicity, Matthew 7.15. their words are smother than oil, they breathe out nothing but Freegrace, Gospel, Heaven and Happiness; like their father the Devil, they hide their horns and cloven feeths with the sheepskin. 
They pretend to walk so spiritually, as if they had no bodies, and yet act so carnally 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.  The sheep trembles at the sight of a Wolf, but if the Wolf get a sheepskin 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Cum vitium virtus putatur, ibi culpa sine metu cumulatur. Greg.  they plaster over foul matters with fair words, like the Harlot. Prov. 7.21. The worst complexions are deepliest painted, 
Dum verba molliunt, virus infundunt, Greg.  the grossest Heresies have the fairest pretences, that grand Impostor the Devil, 
Mr. Firmin hath spoken very well to this Point, in his Treatise against the Quakers. p, 12. to 20.  when he intends most mischief, appears like an Angel 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 Poison given in honey, which destroys more swiftly. They set a gloss upon their false Tenets as Tradesmen do upon their bad stuffs 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 Masterpiece which he hath now upon the wheel, he carries his deadliest poison in a golden cup. Revelations 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 add, they detract, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à 〈…〉 ndo. Torquent, contorquent, detorquent, atque retorquent.  they change the sense, they set it on the tenters to fit it to their fancies, they turn it this way and that way as may best serve their purposes; they set it on the Rack, and so make it speak what it never thought. They compel the Scriptures to go two miles, which of themselves would go but one. They deal with them as Chemists do with natural 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, arianism, Socinianism, and Anabaptism, that is so rife amongst us. 
Non aliunde natae sunt Haereses nisi dum Scripturae bonae non bene intelliguntur, etiam temerè & audacter asseritur. August. Tract. 18. in Job.  Now as 'tis a Note of a true Prophet, sound and savingly to expound the Scripture, and give the sense thereof from Scripture. Neh. 8.8. Matth. 4.7. So it's an an infalble note of a false Prophet to torture them. 
Non est haec libertas credendi sed errandi; non conscientiae, sed Phantasiae; non libertas sed Libertinismus.   
4. They cry up carnal liberty and licentiousness. 2 Pet. 2.19. Judas 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 inventions, the better to allay it, and abate its strength and efficacy. Isay 1.22, Rat-catcher's use to mingle poison 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 licentiousness 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 than darkness) and cry down God's 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. Impostors are always great Self-seekers. These are contrary to God's faithful Ministers, who always debase nature and exalt grace, they are content to decrease, so God's honour may increase. john 7, 18. and 3.30.  
6. They cry down the faithful Ministers of Christ who spoil their Markets, 
Cum ipsam veritatem criminari & obsc●rare non possunt, homines per quos praedicatur abducunt in odium, de quibus & fingere quicquid in mentem venerit, possant. Aug. epist. 137.  and hinder the spreading of their errors. These stir up the Magistrate against them, as the false Prophets stirred up the Princes against jeremy, and Amos 7.10. the false Apostles cry down Paul that they may set up themselves. 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 Guardians; when the Devil would seduce Eve, he goes about to persuade her that God was too strict and austere, in keeping them from the tree of knowledge of good and evil.  
7. They have new-coined 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 Allegorising and uttering much learned Nonsense. They use ambiguous terms and dark phrases, 

See the Letters sent to Nayler, Naylers' Examination  
Noctem peccatis, & fraudibus objice nubem. Horat.  
Solaecismus in verbis transit in solaecismos in doctrina, barbarismus sepè abit in Haeresin. Doctor Slatyr.  
Peregrinâ & insolenti utuntur linguâ, quâ sic cornicantur, ut nihilo plus perspicuitatis insit, quam in aviam cantu. Calvin adversus Libe●tinos. cap. 7.   that they may bring disciples to their lodgings, and cover their plots the better, Error shuns the light. Misty and cloudy expressions serve only to shadow an ignorant mind or an ill meaning. I find Calvin spending a whole Chapter in complaining of the Gypsian canting and mystical language of the Sectaries of his time, by which we may see that the same spirit breathes in our Sectaries, as did in those Libertines an hundred years ago. I find it so pertinent to this purpose, 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 Jugglers and other Vagabonds, such are those who coming 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 man's face they can deceive and betray, and none perceive them; so the Quintinists use a strange and un-wonted form of words, whereby they chatter with no more perspicuity than 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 ambushment 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 stupefied with admiration of their words, and so they lie hid under those winding forms, 
In fruticosis gaudet auceps, fur in tenebris, Piscator in turbidis.  as thiefs hide themselves in their dens. These are those swelling words which Peter and jude compare to Bubbles and froth, which end in nothing. But whilst they study by their lofty stile to lead others into errors, they so misled themselves, that they understand not their own babble. I remember when once Quintin saw me in a great Assembly, sharply reproving his chattering; he desirous to shun the stroke, said, I reproved his speech, because I did not understand it. To which I answered, that I understood somewhat in it more than 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 appear unto them. By this Note they are discerned from others, when they speak, they make a noise like a Chough, so that nothing they utter can be understood. The tongue was created by God, that we might express our Thoughts and communicate them to each other, but they pervert the order instituted by him, and with a confused sound beat the air, or by long circumstances they minister matter of such varying and altering to the auditors, that at last they are left wholly in suspense, 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 compass of it: for God knowing that if he should use only 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 inverts this order aims 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 circumlocutions, 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 far pious and judicious Calvin.  
8. They preach one thing in public, and another thing in private. In public I have heard some call for Duties, 

'Tis well observed by Master Clapham, that seducers do not always deny in down right words great and fundamental Truths revealed in Scripture; but often whilst they pretend to own the Scriptures expressions, they pervert and deny the Truths themselves.  
Belingues sunt, & in multiplices species se transformant, nunc hoc, nunc illud asserentes. Calv. cont. Libert. c. 8. ubi plura.   Ordinances, etc. 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 levitate sua) constant in unconstancy: They are more mutable than the Moon, and change themselves into several shapes like Proteus. As the Jesuit 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 Proselytes as Absalon did with his followers; he at first covers his Treason, with a show of courteous behaviour, zeal for justice, and the pretence of performing a Vow; (2 Samuel 15.2.8.) he never shows himself in open Rebellion till he was sure of the people's hearts. Error in itself 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 trial, 

See Master Sherlock against the Quakers cap. 4.5, 6. etc.  
Nayler talks much of the Spirit, in his Examination.  
Putant se spiritu repletos, cum inani vento distenti sunt & turgidi. Davenant in Colos. 2.18. p. 241. How to know the Spirit of Truth from a false spirit, See an excellent little Tracked called the True Guide, by R. H. Printed. 1646.  
Totus eorum Sermo est de Spiritu. Calvin. V. D. Reynolds de Lib. Apochr. Praelect, 214.   'tis a mere Satanical, deluding spirit that leads them. For such sensual Separatists as these, have not the Spirit of God, saith Saint jude 19 They think they know more by the Spirit, than their betters can know by twenty year's study, who yet are led by a better spirit than 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 ears cannot away with common Truths, they must have novum aut nihil. By this the old Prophet brought the young Prophet into the Lion's mouth, by telling him that an Angel spoke to him, and had brought him some New-light. 1 Kings 13.18.24. and 'tis an old Policy of the Devil, to cry up sin and error 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 Darkness 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 God's 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 Augustine's time, 
V. August de Haeres.  which is above 12. hundred years ago. The Ghosts of those old Heretics are now come out of their graves to scar men, and misled them.  
12. They pretend to Miracles and extraordinary Revelations. 

See more against them on v. 16.  
See Mr. Sherlock 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●. Edward's Gangreen, Part. 1. Coral. 13. p. 100 and Mr. Young, his C●re of Mesprision.  
Sect 40.44. Incipientibus morbis si quid videtur movend●m, m●ve. Hypocrates,   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 than what Christ long since foretold, that in the last days false Christ's and false Prophets should arise, showing signs and wonders 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. Thiefs put out the light, because darkness best becomes their deeds of darkness.  
13. They seem modest at first, they desire you only to hear them speak, then to separate, and after to be rebaptised, and then farewell all. They drop a little at once into their followers, and never administer their Physic till they have first given good Preparatives to make it work, and then stronger potions, as they find the pulse of the Patient. They do not always deny in plain terms fundamental Truths, but often when they pretend to own the Scripture expressions, they deny the Truth. They desire you at first; but to taste of the Devil's 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. Sin is gradual as well as Grace. As no man attains to a height of Virtue suddenly, 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 stopped betimes.  
14. They are mere Sceptics in Religion. They question all things, but believe nothing. They question the Law, question the Gospel, Sabbath, Sacraments, Magistracy, Ministry, etc. They are all for disputing, 

Sceptici Philosophi quasi quaesitores & consideratores qui omnia in suspenso relinquentes, nihil definiunt. Aul. Gellius, Noct. attic l. 15. c. 5.  
V. Tactica S. l. 2. c. 2. S, 4.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insano deltrans amore, vel instar faeminae picâ laborantis quae neglectis san● eduli●, vel n●xia vel minus sana deperit.  
They make queries and utrums of every thing.  
See more before on v. 7.  
See Mr. Viner on that Text. p. 17.   nothing for practising. That time which they should spend in the examination of their Consciences, is laid out in the examination of opinions. They challenge men to dispute, that they may make men doubt of the truth, as the Devil did Eve, by questioning Gods threatenings, 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, steadfast, grounded, royal Christians; not tossed to and fro, with every wind of Doctrine Ephes. 4.14.  
15. You may guess 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 years, yet children in Understanding; such unchatechised persons are a fit prey for the Devil's 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, than 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, etc.  
17. The Devils Instruments usually are subtle Serpents, 

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 Orator, and bad were a pleasing Chapman Idem ibid.  
Great wits, and great gifts are the stock which the Devil desires more especially to graft on. As Austin said of Liciniùs, a young man of great abilities▪ Cupit abs te ornari, Diabolus. The Devil desired to be credited by him.   Genesis 3.1. 2 Corinthians 11.3. 2 Peter 21. he gets the choicest wits the better to carry on his designs. An unsanctified wit is a fit agent for the Devil. Nor is there a likelier Anvil in all the shop of Hell whereon to forge mischief, than one that is lewd and learned. He must have such as can play the hucksters and jugglers, passing that for gold which is but brass, 2 Corinthians 2.17. Such as walk 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 companion 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 expresseth the subtlety of seducers.  

1. They have a slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn every stone and watch all advantages.  
3. Lying in wait to decceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have a method in deceiving, they have all the Arts, of cozenage, so that if 'twere possible, they would deceive the very Elect.   
18. They separate themselves from the true Churches of Christ. The pharisees 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 mixed company, and yet they revile and fly from real 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 schism grows into an heresy, as a Serpen● grows to be a Dragon. This tolerated, will ruin Families, tearing them all to pieces, whilst 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 profaneness, 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 guidance of these? 
V. burroughs his Irenicum, Chap. 2.3.  Master Burroughs his Argument for gathering of Churches (in my judgement) is very dilute and weak; 'tis this, Because our Divines hold it lawful 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 lawful to separate from a whore, Ergo, we ought to separate from an honest woman also. What more ungodly sacrilege, or man-stealing can there be, then to purloin from godly Ministers the firstborn of their fervent Prayers, and faithful Preaching, the leaven of their flocks, the encouragement of their souls, the Crown of their labours, and their Epistle 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 liberal harvest. He is a very hard man that will reap where he hath not sown, and gather where he hath not strewed, Mat. 24.25. We have no Precedent in the whole Book of God, to gather up one Church out of the cream and quintessence of many Churches, As 
* Mr. ●lake on the Covenant, cap 31. in ●●ne. V. The Assemblies Answer to the discenting Brethren, p 61. in fine.  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 fancies 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 shower brings it down. These are those Wells without water, and empty clouds, which promise much, but perform nothing, 2 Peter 2.17. jude 12. but faithful Pastors are spiritual Clouds which water and refresh the Vineyard 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. Ask them how they dare presume to meddle with the holy things of God (considering God's dreadful judgements on Corah and his company, on Vzzah and Vzziah for the like presumption) their answer is, they are called; we ask 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, than 'twill appear by their Extraordinary gifts: the Apostles were called Extraordinarily, and they showed it by their extraordinary gifts; they could heal the sick, cast out Devils, speak Languges without study; and let these pretenders show the like abilities, and we shall believe them. But alas, upon Examination, we find they have not so much as Ordinary abilities. 

See more of the sleights of False Teachers in Master Wells his Preface to the rise and ruin of the Antinomians in New-England.  
E●pedit belluas adeò perniciosas n●tâ aliquâ insigni●i, ut dignosci possint ab uno quoque; nec quisquam non monitus damnum aliquod reciptat. Calvin contra Libertin.   They are infeririour 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 Erratas than lines: They had more need to be taught themselves, then to be teachers of others. Thus ex pede Herculem, by these twenty marks you may know the Impostors of our time, and knowing them you must avoid them. These are those that poison not bodies, but souls; as the harlot, so these hunt for the precious soul. Prov. 6.26. they hatch the Cockatrice eggs, he that eats of their eggs, dyes; and that which is crushed, breaks forth into a Viper. Isay 59.5. These are those that make rents and divisions in the Church, whose Peace should be very dear unto us; for though Unity be not the very being, yet it tends much to the well-being of a Church. These hinder the progress 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 ways, as aught 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 Commonwealth, that embitter men's spirits one against another, waste men's estates, bring men to a morsel of bread, and at last bring themselves to some untimely end. Oh consider the sad Ends of many Heretics, and let their falls make you to fear. Arrius voided his bowels, julian died blaspheming, Simon Magus an Arch-Heretick, who by his sorcery and feigned miracles, deluded many people, who took him for a God, Acts 8.10. attempting on a time to fly in the air in the sight of many people, his devilish art failing him, 
Beza epist. 1. ad Dud. p. 10.  he fell to the ground, and broke his leg, which was his death. Servetus was burnt for his blasphemies at Geneva. Gibraldus the Heretic 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 Brother's son. Alciat a Socinian died despairing. Pale●logus an Arrian was burnt. Francis David a proud Socinian died mad, and was distracted with the sight of the Devil: Lismanninus an Arrian drowned himself in a well. Olympius that denied the Trinity was burnt to death with three Lightnings. Be●old that Anabaptist King with his companions, was tortured and put to death. Humber was burnt, Muntzer and Pheifer beheaded. 
See more in Clerks Mirror, cap. 63.  So let all thine enemies perish O Lord. Consider God's hand on Nayler a Quaker, and Sundercomb a Leveller, and Mistress Hutchinson in New-England, who was banished for her Heresies, and destroyed both she and her family by the Indians. Parnel a Quaker famished himself in Colchester Jail, trying to fast 40. days as Christ did. Poole a Quaker in Dorcester drowned himself.  
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. etc. and Mr. Sherlock against the Quakers. In fine cap. 6. p. 205. etc.  
Use 1. Since false Prophets are such Pestilent persons, the Magistrate must not Tolerate them. 

See many Reasons against Toleration in Mr. pryn's 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, quam haeresis. Calvin.  
See the danger of Heresies Mr. Obad. Sedgewick on Rev. 12.15. p 15. to 35.   Who will Tolerate such as have Plague-sores running on them, to go up and down infecting others: or that have poison to go up and down selling it instead of food? Seducing Heretics are worse, those kill but the body, these with their damnable Heresies destroy 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 ruin the better part? These are called Foxes, Vipers, Wolves, Thiefs, troublers of the Church, and therefore to be cut off, 
Magistrates must not be like the Heathen God●, Patrons, and Protectors of Villainy. He that commits sin is of the Devil, b●t he that connives, commands, comm●nd, it when he's entrusted to punish it, is not only of the Devil, but is a Devil, and a great one too.  not tolerated, Galathians 5.12. Christ blames the Church of Thyatire, for giving a toleration to jesabel, Revelations 2.20. and commends the Church of Ephesus, for not bearing with such as are evil, Revelations 2.2. and josiah is commended for compelling men to the worship of God, 2 Chronicles 34.33. The Magistrate, is the Minister of God, and must be a terror to them that do evil, Romans 13. especially, if they be compounded, blasphemous, seducing Heretics, they must be put to death, Leviticus 24.14. Exodus 22.20. Deuteronomy 13.6.8, 
Si Haeretici sint manifestè blasphemi, & in illis blasphemiis pertinaces, p●ssunt affici supplicio capitali. Aims, CC. l. 4 c. 4. q. 6. See in Vines his Se●. on 2 Pet. 22. p 64. etc.  9 and 17.2.5. 2 Chronicles 5.16. Ezra 7.26. josiah slays 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 Legal; the prophet 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 less danger is a Thief, an Adulterer, a murderer, a Witch and Sorcerer tolerated, than such an Heretic and Seducer, 
D●. Owen's Ser. on Dam. 7.15. p. 54.  (As our large Annotations have it.) 'Tis observed by a learned Divine, That as in things of practice, so of persuasion that are impious, either in themselves, or in their natural unconstrained consequences, the Plea of conscience is an Aggravation of the crime: if men's 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 easy, if it be truth they teach, why should it not have Churches? if error, why should it have Chambers?  
See more against Toler. Mr. Ant. Burges, on john 7.21. Serm. 115. Mr. Gee on Prayer, cap. 4. Sect. 7. p. 358. Mr. john Clerk Ser. on Leaven, p. 24.36. See 9 ways by which the Magistrate may stop the flood of Heresies. Mr. Obad. sedgwick's Serm. on Revelation 12.15. p. 37. Preached 1646. james 27. Mr. Edward's against Toleration, Calvin contra Seru. inter Opuscul. p. 694. Beza de Haert. puniend. & Epistol. contra Deditium. Prins Treatise in defence of the Magistrates coercive power. Mr. Rudderfords Treatise against Liberty of Conscience. Doctor Tailor on Titus 3.1.10. p. 347, 715.  
2. Ministers must come forth to the help of the Lord against these daring Goliahs. Even a Dog will bark, when he seeth his Master wronged: And a Croesus' son that hath been dumb 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 Thief approaching, 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 whilst 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, 
'Tis observed that the Authors of errors have been Churchmen, either grossly weak or proudly wilful, who take up new methods of Language and Doctrine.  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 displease, 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, john 13.37. We are God's 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 gainsayers, 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 instead 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 Athanasius against the Arrians; Austin against the Pelagians and the Donatists, Luther, Calvin, Beza, etc. against Papists and Sectaries? of all men it becomes not us to be silent and meal-mouthed, when our Lord's dishonoured.  
3. Let every one stand upon his guard, Christ warned his own Disciples 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 Galathians fall from the faith to justification by works? in so much that the Apostle wonders they were so soon fallen to another Gospel, 
D●c●m annis laboratur, antequam Ecclesiola rectè & piè instituta paratur: & ubi parata est, irrepit aliquis fanaticus, & quidem Idiota, qui nihil novit nisi contumeliosè loqui, contra sinceros Verbi Doctores, & in uno momento evertit omnia. Luther.  Galathians 1.6. 'Twas Luther's complaint, that an ignorant railing sot could in a moment overthrow, what we have been building many years. Such is the cursed depravation of man's heart, I shall therefore give you some preventing Physic against the pestilent attempt of seducers.  

Intellectus est Veritatis sponsa, & est quaedam castitas judicii; & hic major cura adhibenda est, quia ubi non bene creditur, non bene vivitur: vitium primae concoctionis non corrigitur in secundâ, Debile fundamenuum fallit opus: hinc Diabolus Princips tenebrarum tenebras primè ●ffund●t intellectum, ut cum lucem eripuerit ducat quò velit. D. Sibs concio. ad Clerum p. 39 Ubi Plura.  1. Get your judgements rightly informed, especially in the Principles and Fundamentals of Religion, as Faith, Repentance, Justification, Sanctification, 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 than they are tossed to and fro with every wind of Doctrine, Ephes. 4.14. Heresy is most strong where knowledge is most weak. 'Tis the weak flies which hang in the spider's web, when the strong break through. The simple are apt to believe every thing, Proverbs, 14.15. and like children swallow all that's put into their mouths. 
Mr. Obad. Sedgwick, Ser. on Rev. 12.15.  There are 7. things (as a Reverend Divine hath well observed) which are apt to be carried away by the Flood of Heresies. 1. Light things. 2. Loose things. 3. Weak things. 4. Low things. 5. Rotten things. 6. Tottering things. 7. Venturous things. How many err 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 Samson, 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, 
Error intellectu parit errorem in affects. V. Gelaspy's Miscelan. c. 12.  with ye shall not die; and then he easily persuades 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. Walk always as in God's 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 Nominal, but Real Christians, rest not content with the form, but get the Power of Godliness. Heretics 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, 

Digus est must dus cui scelest nebulones illudant, quandove●am sanctitatem vel contemnit, vel ferre non potest, Calvin.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non dicit mittet Deus illis errorem, sed efficaciem erroris, Mascul.   Psalms, 81.11, 12. Hosea, 4.12, 13. When men will not be scholars to truth, they shall be masters of errors and teachers of lies, well versed in the blackest and basest Art. 'Tis just with God, that they who will not have Truth for their King, should have falsehood for their Tyrant; being given up to the Efficacy of error, or to error in the strength and power of it, 2 Thes. 2.10, 11. If Pharaoh will not believe the real Miracles of Moses, he shall be deluded with the false ones of the Magicians. 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 only Schisms, but Heresies to abound, viz. to discover men's hearts to themselves and others, Deuterenomy 13.3. So long as the glass is still, no dregs appear, but stir it, and then they show themselves. Fire discovers the mettle, and storms show 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 ago, that they should have denied the Trinity, Scripture, Sacraments, Ordinances, etc. 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 Apostasy, 2 Peter 3.17, 18. To this end sit down under a sound, soul-searching Ministry; God hath ordained this as a special means to establish us in the truth, Ephes. 4.10. Better have a biting Gospel (said Bradford) than a toothless Mass; better it is to sit under the saddest shade of the true Vine, even weeping; then to frolic it under the greenest trees and most pleasant Oaks of Idolatry and Heresy. We have been barren stocks in the Vineyard of the Lord, we have been dead under lively Oracles, like the Smith's Anvil, 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 sin with sin, he punisheth such contempt of the Gospel with Heresy, Witchcraft, Apostasy, etc.  
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 only take Doctrines on trust? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, V. M. L. Critic. S.  Since there are not a few, but many false Prophets gone forth into the world (as Anabaptists, Arrians, Quakers, etc.) it will be our wisdom to try all things, weigh them in the balance of the Sanctuary, bring them to the touchstone of God's Word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter custodite.  and what upon trial you find 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: 
Spiritus titulo menda●ia sua venum exp●nunt.  There is the spirit of Error, the spirit of Fornication, the spirit of Pride, the spirit of Slumber, the spirit of Giddiness, the spirit of Delusion, etc. Had not we then need to try the spirits? 1 john 4.1. Hath not God given us the anointing of his Spirit? to the end, we may be able to discern light from darkness, and truth from error? when we hear of many cheaters abroad, we had need to look to our purses. The best may err, every man's a liar, 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 sincerely renewed, a faith truly bottomed, Truth and love of it cordially matched, profession and practice well joined, a fear of ourselves, and dependence on God still maintained, God's Ordinances, and the society of humble and growing Christians still frequented, watchfulness and prayer still continued, are the best directions to keep us in the truth, and the best preservatives to keep us from errors 
See more Pre●servatives in Mr Brinslyes, spirit. Vertigo, p. 123. and 190. Mr. Sherlock against the Quakers. 2 P. cap. 8. and Mr. Gournall on Ephes. 6.12. p. 127. etc. and Mr. Clapham, against the Quakers. Sect. 13.   
Lastly, forsake not the way of God's Churches, especially in these fundamentals wherein they are unanimous E. g. Suppose the Question be, Whether Infant's Baptism be lawful?  
Answer, All the Churches of God (who should know the sense of Scripture better than any private man) do practise it; or, Whether the Old Testament be authentic? all the Churches of God believe it, etc. 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 established, we should not have an Heresy or blasphemy 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 rejoiced to see the Order and Ecclesiastical government of the Collossians (2.3.) how would he mourn to see the disorder of our times, 
V. Tactica. S. l. 2. c. 2. S. 10. V. Mr. Strong 31. Ser. Colos. 2.5  when the Church of God lies as a Vine without an hedge, a City without walls, and a Garden without a fence! God takes it ill when we prefer our own private interest before his public service, and dwell ourselves 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 destroys his Kingdom. But let us (according to our Covenant) endeavour in our places the setting up the Government of Christ amongst us. Since our Church hath been as a field without a fence, how many wild beasts have broken in upon it? It's 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 fancied and found out a thousand by-paths. It's 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, 
Ordinem non constituimus in illis nugatoriis pompis quae nihil habent praeter evanidum splendorem. Calvin Lib. Institut. 4. Cap. 10. Sect. 27.28  he knows if Order go up, his Kingdom must go down, and therefore he doth his utmost to hinder Government: But God will have Order both in substantials 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 God's Church imply some order there. It's called, 

1. a House.  
2. a Commonwealth.  
3. a Garden.  
4. a Vine-yard.    
1. The Church is God's 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 than hell, for in hell there's some order; there is Beelzebub the Prince of Devils. Yea, there's some Unity in hell, Satan's Kingdom is not divided against itself, if it were it could not stand. Luke 11.17.18. now if we have Order in our own houses, is it fit that God's house should lie in confusion? This brings judgement on a people. Hag. 1.9. At the Reformation of the Lacedaemonian state, some persuaded Lycurgus to set up a Democrasy (i. e.) a popular government, where all might have equal power. He answered, Begin first and set up such a government in your own houses.  
2. The Church is a spiritual Commonwealth, Ephes 2.12. Strangers from the Commonwealth of Israel (from the Church of God.) Now what's a Commonwealth without Order and Unity? we see how careful men are to keep their Commonwealth 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 God's Garden. Cant. 4.12. and must therefore be hedged and defended with Discipline and Government; else every wild beast and boar, would suddenly spoil the flowers in it.  
4. The Church is God's Vine-yard. Isay 5.1. etc. lest 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 preserve it from violence and wrong.  
3. Order and Government is the Beauty of a Church. Zach. 11.7. this makes the Church admirable. 
Omne ordinatum pulchrum.  Psal. 48. per totum, we should be oft surveying jerusalem, 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 itself. Psal. 133.1, 2. behold how comely it is for Brethren to dwell together in Amity and Order! Order is the glory 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, 
V. Plura apud Piscat. in Praefat. ad Numeros,  an Order amongst Angels, an Order amongst the Stars, an Order amongst rational Creatures, an Order amongst the sensitive Creatures, 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 air would poison us, the Creatures destroy us, and every man would destroy another.  
Object. The Presbyterian Government is Tyrannical, and curbs men that they dare not vent their errors so freely as now they do.  
Answ. This Government is Christ's yoke, and so is sweet and easy to a spiritualised soul. As the yoke of his Doctrine, so the yoke of his Discipline is delightful 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.  

He that hath integrity fears no Inquisition, he that hath none requires it. Rulers are not a Terror to good works, but to evil. The Interests of England by Constantine. 2. P. p. 37.  2. 'Tis the excellency of the Government, that it restrains you from sin and error, happy are those bonds that bind us to be holy, They are right sons of Belial that have lived so long without Government, that now they cannot bear the yoke, they long to be at their Garlic and Onions in Egypt again, and had rather lie under Popery or Prelacy, than Christ's Presbytery.  
3. This Government rightly managed, is a Meek, Rational, Religious, Merciful Government; 'tis so far from being Tyrannical, that it is a singular remedy against spiritual Tyranny; for if a man be wronged at home, yet there are Appeals to a Classical, Provincial, national Synod.  
Object. Synods may err.  

Non dubit amus (caete●is paribus) majorem & pleniorem mensuram communica●i publicis Ecclesiae minist●is, quam singul●s & privatis, qui neque t●● donis sunt instructi, neque tot oculis vident, neque privatâ & simplici meditatione aequa●e possunt multorum collationem & disquisitionem. Rivet Isagog. cap. 19  Answ. True, yet not so soon as a few private, illiterate persons; for (caeteris paribus) if Piety, Prayer, Parts and study be equal, than a Synod or Assembly of Divines is likelier to expound Scripture, and decide controversies fuller and clearer than inferior persons. A whole Court of Justice is less liable to error, than a particular Judge, a whole Synod than a particular congregation. Two are better than one, and in the multitude of counsellors there is safety. Pr●v. 11.14. and 15.22. Naturalists observe that creatures which affect solitude and independency are oft Birds of prey; 
Animalia gregalia non sunt n●civa, sed animalia solivaga sunt nociva. Aristot.  as Hawks, Kites, Wolves, and Bears; but all creatures the more congregative, the more harmless and useful 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 Tutors may err, Ergo we must believe nothing which they say, Now if the Spies which brought up an evil report of the Terrestrial Canaan, were severely punished, what shall be done to those that reproach the Government of Christ, by which he conducts us to the Celestial Canaan, calling it Tyranny, Cruelty, Persecution, 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 Antioch was subordinate to the Synod of jerusalem) that Synods are Gods Ordinances, and that all things belonging to a complete Synod, were to be found in Acts 15. 
How great is their sin then that fight against God's Ordinance!  Now the proving of the Divine Reason of Synods in general, doth also prove the Divine Reason of Classical, Practical, national, Economical Synods in Particular: for magis & minus non variant speciem, the Government is still the same, though the extent vary; and if they called for an Economical Synod, Acts 15. why may not we have lower and lesser Synods, since many cases call for them? and if the Jews had their Appeals (Deut. 17.8. to 12.) sure the Gospel doth not put us in a worse condition than the Law; 
V. Paget against Ainsworth. cap. 2.  since Christ was faithful in all God's 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 Provincial 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 expounders of the word, and whose Example we should esteem. 1 Cor. 11.16.22. All the Churches of God in Germany, France, Scotland, are Presbyterian, and there are several Ordinances of Parliament, unrepealed, that do enjoin the setting up of congregational, Classical, and national Presbyteries; and all Officers are ordered to apprehend and punish such as shall speak against this Government. Besides, the national Covenant 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 Rational Government, founded in the light of Nature and Right Reason, which tells us that no man should be a sole Judge, Accuser, and Witness in his own cause. Suppose I be offended at the Heresies of a Church, to whom shall I complain? to the same Church? she is both Judge and party and will never do Justice against herself. We cannot remedy thousands of evils without Appeals. Besides there are many weighty causes which cannot be determined by single Cungregations, as Excommunication, Ordination of Ministers, and judicial determining of controversies. Upon these grounds a national Synod in France (1644.) did judge the Sect of Independency to be prejudicial to the Church of God, as bringing in confusion, and taking away all means of Remedy, dangerous to the state, bringing in as many Religions as Parishes. This sets up Altar against Altar, Church against Church, and Minister 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 Presbytery 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 complete body, yet not in all respects, and to all intents and purposes, exempt from superior Jurisdiction, but is subordinate, and a member of a Provincial, national, Catholic Church, else we should run into Anarchy and confusion. E. g. If a Troop should say we are a complete body within ourselves, therefore we'll not be subordinate to a Council of War: or if a child or servant should say, I am a complete man of myself, therefore I'll not obey the commands of my superiors: what confusion and disorder would this bring in amongst us?  
4. 'Tis a charitable Government, 'tis not harsh and rigid, it debars not those from Ordinances, 

See Mr. Cawdry against Independency, cap. 3. p 97.  
See Mr. Paget against Ainsworth in defence of Presbytery, c. 2. p. 2.  
See Mr. Edward's his Gangreen. 1. Part. Corol. 14 p 102.   which God hath not debarred. It admits the children of Christians to Baptism, and the Parents which are free from Ignorance and scandals to the Lords Supper, without the taking of any Church-Covenant, or making any open confession before the congregation. Nor doth it put the Power of the Keys 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 Schism, Heresy, and all false ways, and that in the bud; they can no sooner arise, but the same week they are Questioned. Hence King james called Presbytery Haereticorum malleum, and thanked God that he was King of one of the purest Kirks of Christendom. Since than 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 ways of Christ; why should any go about to prefer Prelacy or Independency before it, when this excels them bot● as will plainly appear by comparing them with each other.  


That is proved before.  
Heilyn's Geography Edit. ult. q. 266, in Britain.   1. Presbyterytery is jure Divino.  
Episcopacy is jure Humano, a Plant which God never planted. King james called them his Creatures, and so they were in more Senses than one. Or jure Pontificio, for D. Heylin tells us that Pope Gregory erected them, they are then by Original the Pope's Creatures.  
Independency is jure Politico. A Politic device lately found out, to gather the choicest flowers out of other men's Churches, and under pretence of Gathering, breaking, and scattering Churches.  
2. Presbytery is Aristocratical, Episcopacy Tyrannical, Independency democratical, or anarchical.  
3. Presbytery is the way of the Reformed Churches; Episcopacy goes too wide and High, Independency goes too narrow and straight.  
4. Presbytery discountenanceth and punisheth Heretics and Schismatics truly so called. Episcopacy indulged such (witness the great increase of Arminians, Socinians, and Innovators) and punished the truly godly under those Notions. Independency is too favourable to most Sects, 'tis the door by which they creep into the Church, (as sad experience testifies, since the Church hath been Independent, what a flood of errors overspread the land.) It's the Asylum, the Catholic 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, 
V. The Attestation of the Cheshire Ministers p. 13.  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 Independency to be an error in itself, so do we find it by sound reason, and sad experience to be if not the natural Mother, yet such a tender Nurse and Patroness to Heretical opinions of all kinds, that to it we may (for a great part) ascribe the luxuriant growth and spreading of errors, Heresies, etc. so far over this Kingdom. As on the contrary, the freedom of the Kingdom of Scotland from the like evils (which is recorded as their happiness and Honour) to the firm establishment of a subordinate Presbyterial Government amongst them. So they.  
[See more in Mr. Pagets Learned Defence of Church-Government. p. 240, 241. etc.]  
5. Presbytery hath Appeals to Synods, and that not only ad consilium, for bare advice and counsel; 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 authority, 
Synods have not Potestatem absolutam, sed conditionalem & ministerialem. viz So far as their commands agree with God's commands, Spanheim.  being thereby confirmed in the faith. Act. 15.28.31. and 16.4.  
6. In their Sessions they inquire after sin, not coin. Episcopal Visitations, were Visitationes nummorum. They looked more after the Fees, then after the Flock.  
7. Presbytery allows of no dumb dogs, no railing Sectaries, nor Selfe-called Seducers. Episcopacy ordained many ignorant Sots, and Time-seerving Levites. Independency gives too much approbation to jeroboams Priests, and Self-called Speakers.  
8. Presbytery encourageth painful, powerful, orthodox Preachers. 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 Diocese. Independency looks somewhat asquint and sour on plain, powerful, Orthodox Preachers, that faithfully witness against Schism and Heresy.  
9 Presbytery encourageth people to worship God in their families, as well as in the Public. Episcopacy punished such as met together to Pray, or Repeat Sermons, under the name of Conventicles, They were too straight; Independency errs as much on the t'other hand, and gives a toleration to forsake the public Assemblies, and lie speaking error and Heresy in corners without control.  
10. In Presbytery there is no Lording it over the flock of God, there is an order of Priority, but none of Superiority. The Precedent or Moderator pro tempore, if he have the first voice, yet he hath but one voice: his Office is to avoid confusion, not to seek Prelation. But Bishop's Lord it over the flock. Independency (they say) looks somewhat high, they will be accountable to none in spiritual things, but only to Christ, and what could the Pope say more? this is to pull down one Pope, and set up many: and to make the Power of one Minister equal to the authority of many combined together in Synods. Every Natural man hath in his heart somewhat of Popery, somewhat of Arminianism, and somewhat of Independency, so far as it pleads for more Liberty than Christ hath allowed, and 'tis Natural (I think) to every man to desire to be judged by no man.  
11. Presbytery is candid and clear, it fears not the light. Episcopacy lies in the clouds. Independency hath its Reserves, they will not reveal themselves, but conceal their way more than the people of God are wont to do, especially when desired by authority. They never would show wherein this Newfound way excels the way of all the Reformed Churches.  
12. Presbytery is the way of all the Reformed Churches. Episcopacy is disowned by them. Independency is Via devia, the Reformed Churches look upon it as a Newfound by-path, which opens the door to Schism, and Heresy. I shall therefore conclude with the words of those Reverend Divines, that long since have borne witness to this Truth. 
V. Testimony of the London Ministers. p. 24.  We are abundantly convinced (say they) that a well-ordered Church-Government is most necessary and effectual for the preventing of Error and Scandal, 
Note.  and we are well assured that jesus Christ whom God hath given to be head over all things to the Church, hath the government upon his shoulders, having all judgement, 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 Presbyterial government (truly so called) by Presbyteries and Synods, in a due Line of Subordination of the lesser to the greater, with prosperous success exercised in the best Reformed Churches, is that government which is most agreeable to the mind of jesus Christ revealed in Scripture. etc. 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 progress of the Gospel, was that heavenly Discipline whereby Brotherly amity and sacred Harmony of Prince, and Professors, was continued and increased, etc. It was the hedge of the Lords Vineyard, and the Hammer whereby the Horns of the wicked were beaten and broken, etc. The Government of the Kirk of Tcotland in the Preface, Vbi plura.  
[How the Presbyterian Government excels the Independent way in nine particulars, See Ius Divinum Regim. Ecclesiast. in Praefat. p. 6, 7, 8. See Mr. Edward's his Antap. p. 124. etc. Edit. 2. Mr. Cawdry against Independency. And the Vindication of the Presbyterian Government by the Provincial Assembly of London. Nou. 2. 1649. Mr. Baily's Dissuasive. 1. P. Chapt. 9, 10. p. 181. etc. The Government of the the Church of Scotland, V. the Preface, etc. Printed 1647. Spanhemeus his Epistle against Independency. rutherford's Plea for, and His Divine Right of, Presbyteries: Mr. Marshals Serm. for Unity on Rom. 12.4. p. 24, 25. calls Independency a great Schism.   

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 prevail no longer, for their madness shall be evident unto all men, as theirs also was.  
THe Apostle comes now to conclude this Period with a consolatory Epiphonema, and with this cordial and comfortable promise he encourageth Timothy, and in him all the faithful Ministers of the Gospel successively to the end of the world, against those discouragements which they should meet withal, 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 trials; 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 discovery of their folly and madness; 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.  
Quest. But how can this agree with verse 13. where the Apostle says 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. 

There is variety of senses, but no contrariety 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.   I answer, when the Apostle says, evil 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 faithful Ministers in their war against seducers, and that upon this account, because their labour shall not be in vain, but God will bless it with success against the enemies of his truth; yea by their Preaching, the fraud and falsehood of those false Prophets should be so plainly discovered to the world, that their folly should be openly known, and many seeing the error of their ways 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 prevail, till they come ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their height, yet than they shall surely and suddenly come down, that God's glory may be the more perspicuous in their greater downfalls, Now lest any should grow secure, and think that when they have suppressed 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 Heresy knocked down, but two are ready to arise in its stead. So that both these Verses are useful, the one to comfort us, the other to Caution and Quicken us.  
2. They shall proceed no further, viz. in their hypocritical, juggling practices, 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 Means by which the Lord will effect their downfall, viz. by the manifestation of their folly, or madness rather (as some Translations accordiug to the Original render it) for though the word signify folly, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amentia, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men's (i e.) sin● ment, amentes.  
Madness (i. e.) their foolish and false doctrine, or their Hypocrisy, and show of holiness. Butch Annot.   yet properly it signifies one that hath lost his mind and right wits, and is therefore rendered madness. Luke 6.11. but our Translation following the Vulgar Latin, renders it, folly. This their folly and madness, or foolish madness shall be discovered to their confusion, God's usual method is, first to make such Impostors naked, and then desolate. Rev. 17.16. First he discovers their juggle, and then he makes them abhorred. Hypocrites seldom pass undiscovered before they die. 
Hypocrisis suâ sponte sese aliquando prodit, non potest per omnia sui esse dissimilis, deprehensa exploditur. Aretius.  Though at first arising Heretics may get applause (as Simon Magus who was counted for some great man) and may have many followers, 
Ea est erroris natura, omni licèt ex parte ad tempus invalescat, ad finem tamen non permanet, aliq andiu floret, ut ci●o dignoscitur. Espencaeus.  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. jer. 28.15, 16. and 29.21, 22, 23, 31, 32. 
Valent sed non praevalent, promunt sed non opp●imunt, oppugnant, sed non expugnant, proficiunt sed non ultra. Estius.  Though this Gangrene may creep, yet shall it not so spread as to corrupt the whole Church of God, they shall not be able to deceive God's Elect, in whose hearts God hath written his Law, and against whom the gates of hell shall not prevail.  
Quest. How is the folly of these Heresiarches said to be made known to all, when many are still misled by them.  
Answ. The word All is not here taken collectively, for all the world, for it lies and will lie in blindness and wickedness. 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 misled, shall by the Light of the word so clearly see the folly and falsehood 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 ruin.  
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 Madness of jannes' and jambres, 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 prevail no further.  
1. Observe, That Heretics and false Prophets are bounded and limited 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 order 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. job 38.11. So he limits the malice and madness of men how far they shall prevail; he only can stop these seas of error, and bound these floods of false doctrine which are ready to overflow the face of the world. The flood of the Arrian Heresy had almost overflowed 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 pass. 

Progressus aliquos facient sed non diu. Grotius.  
Habet praescriptas metas impietas ad quas ubi impegerit, concidit.   All Heresies have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Non ultra, their limits which they cannot pass. Our comfort is, that both the deceivers and the deceived are ordered by the providence of God. job 12.16. he sets down the time when they shall begin, and limits them how long they shall continue, he orders how far men shall deceive, and to what height they shall come and prevail, and when to stop them, that they may proceed no further: for as the maliciousness, so the deceivableness of men would know no bounds, if God did not bound it, but because he doth, therefore 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 further, their will was to oppose truth, and propagate error 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 nothing else but a bundle of folly, and that the Doctrine which they withstood, was the truth and wisdom of God.  
2. Observe here the difference that is between Truth and Falsehood▪ 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 exploded by the people of God especially. 

Ficta non diu durant.  
Scbismatici non sunt longaevi. Luther   Heresies are seldom Long-lived, such Meteors last not long, such Mushrooms soon vanish; witness Becold, Knipperdolling, Phifer, etc. Though for a time they may deceive many, yet in a short time God discovers their Hypocrisy to their reproach. The Church is like a Lily amongst Thornes. Cant. 2.2. Tyranny and Popery on one hand, and intestine Heretics on the other. Yet God in his wisdom so order them, that not only their wrath, but their rage shall turn to his praise, and the remainder of their rage he will restrain. Psal. 76.10. Every Heresy is like a cloud which for a little time darkens the Church, 
See Doctor Burges on that Text. 1641. Nou. 5.  and then vanisheth. We may say of them as Athanasius said of julian, Nubecula est transibit citò. But truth though it meet with opposition at first, and hath few followers; yet increaseth and prevails against all opposition. It hath its Plus ultra, 
'Tis an Hebrew Proverb. Veritatem stabiles, mendacium debiles habere pedes.  'tis perpetual 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 God's word shall fail. This stands more firm than the Pillars of the earth, or the Poles of Heaven. There is nothing so perfect on earth but it hath an end; Wisdom, Beauty, Riches, Strength. David saw an end of such perfections. Psal. 119.96. only God's word abides for ever. Isay 40.8. Matth. 24.35. Truth may be pressed and oppressed, 
Veritas premi potest, opprimi non potest.  but never totally suppressed, becanse it's built upon 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 despair, for as we have seen their rise and reign, so we shall suddenly see their ruin. What's become of the Arrians, Donatists, Novatians, Pelagians? etc. 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 Schisms 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, than 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, than God appears. 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 show mercy. Host 14.3. Psal. 12.5. and 78.58. when we lie like dry bones in a helpless forlorn condition, than God comes and breathes 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 job had lost all, and was poor even to a Proverb, than God appears and gives him double, making his latter end better than his beginning. job 42.12. when the Priest and the Levite pass by, then comes the good Samaritan with the Oil of gladness. When father and mother forsake us, than 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 darkness) than it shall be light., 'tis at midnight (when he's least expected) that the bridegroom comes; 
Ludib●ia m●dicorum sunt curae Deo.  when the Ship is sinking, and Lazarus stinks in his grave, and all men forsake Paul, than Christ appears. When we are in the greatest danger, than God is nearest to deliver. He's auxilium in angustiis praesentissimum. Psal. 46.1. when there is no visible means by which jacob should arise, but he's low in Temporals and low in Spirituals, than 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, 
Propè est cum procul abesse videtur.  and therefore they cry, How long Lord wilt thou hide thyself! God was never nearer to Christ, then when he was on the Crosse. Nor to joseph 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, 

Nullum violentum diuturnum.  
See Mr. Strong's 31. Serm. jer. 3.7. p. 44. and jer. 39.7. p. 172.  
See the fall of the proud Antinomians in New England, in Mr. Wells his Preface to the History of the Antinomians in New-England.   blaspheme and rage, his fall is near. job 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 fail 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 Heresy increase, than God appears. Heretics are grown to a great height of Pride, and Impudence, they do not only Preach but Print their blasphemy; 
Fumus dum e●● t●llit●r, 〈…〉  a sign 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 Kingdoms, Honours, and a fif●h Monarchy, and reigning here a thousand years in carnal delights, but when God ariseth, they'll see these were but dreams. Fear not then the power and pomp of prosperous wicked men, Psalms 49.16. God hath a thousand ways to cut them off, he can drown Pharaoh, hang Haman, smite Herod, and make jerusalem a cup of poison, a burdensome stone, a torch of ●ire to consume all that oppose her, Zech. 12.2.3, 6. In patience therefore possess 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 dashed in pieces like a Potter's 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 destroy them, than we can crush a Moth in our windows, or tread a worm under our feet. Those that will not bend to Christ's Sceptre, 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 millstone: 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 pursues, 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, Height nor depth that can shelter us from his wrath. Some God destroys 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 punishment here, yet he is sure to be met withal in another world.  
2. Observe, That false Prophets and Heretics are fools and madmen. The word in the Original will bear both, and if false doctrine and heresy be folly and madness, then by an Argument ab abstracio ad concretum, false Teachers and Heretics must needs be fools and madmen, or mad-fools. However the blind world may admire such, and cry them up for Learned Wisemen; yet in God's eye, and in the esteem of all such as are truly godly, they are no better than fools and madmen 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 men's inventio●s, which can yield them no refreshing in times of trouble. They prefer Chaff before Wheat, Ceremonies before Substance, Dross before Gold, Drunkenness before Light, and Falsehood before Truth. They trade in sin, 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 fools, 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 God's people fools, which heave at a burdensome stone that will recoil on them, and crush them to pieces? Zech. 12.2, 3. Hence 'tis that the wise counsellors of Pharaoh are called fools, Isay 19.11. God befools them in their plots against his people, job 12.17. and 5.12. So Atheists are called Fools, Psalms 141. and ungrateful 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, it's called foolishness, 2 Samuel 24.10. Psalm 38.5. None are truly 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 wisemen, Proverbs 17. job 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 Heaven, they tread the Path of Holiness, which is the direct way to Happiness. 'Tis said of Ahimaaz, that he ran the way of the plain and so outran Cushi, 2 Samuel 18.23. Hypocrites and wicked men go about in the crooked paths of sin, Psalm 125. ult. but the godly go the way of the plain, and so outrun others.  
Qui vadit planè, vadit sanè.  
2. He's the wisest man who takes the safest and the surest way. The way of sin is beset with many dangers, and can assure us of nothing, but misery and ruin. But the Path of Piety brings assured peace and comfort, Proverbs 11.18. To him that worketh righteousness shall be a sure reward, 
Actio una non denominat hominem.  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 filthiness in the Abstract, 1 Corinthians 7. ●1. james 1.22. Lay aside all filthiness (i) all sin, which mars the glory and beauty of the Soul, and defaceth God's 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: 
See a wo●ld of Mad men in Master adam's Serm. on Eccles 9 3. p. 478, etc. And the Ca●ses, Signs, and Cure, of this Madness. See in Abrenethy his Treatise of Christian Physic, Printed 1615.  First, their judgements are perverted, they have lost their wits, they are so bewitched with delusions, that they cannot say, Is there not a lie in my right hand, Isay 44.20. Secondly, They carry the whole man with fury after them, none more violent in their persecutions, than such men are who have embraced, for doctrines, satanical delusions: Such are said to be Mad, jer. 50.38. and 51.7. Host 9.7. the days of Visitation are come (i.) the time is at hand when God will visit 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 miss you are no better than madmen: 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 dote and distemper themselves about idle and frivolous questions which breed divisions in the Church of God. Those are said to be sick, or rather mad about questions (as some render the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanity, Beza Deliret ut saepè solent aegroti. Grotius.  (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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of so near affinity; hence wickedness is called the foolishness of madness, 
Sui compos effectus, fuit enim quasi extra se & ment captus; delirus & insanus sed vexatio dedit ei intellectum. A Lapide.  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 little liquor and lust, are Mad, and the time is at hand that they will curse themselves for so doing: yea, all wickedness is madness. Causatiuè & effectiuè, 'tis the cause of madness, which is a judgement attending upon sin, as the effect follows the cause, and the thread the needle; where sin and disobedience go before, there madness oft follows in this life, Deut. 28.28. but always in the next, Matt. 8.12. So the persecutors of God's people are called madmen, 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 David's enemies, Psal. 102.8.  
The wicked are apt to reproach the godly, when they zealously oppose their sins and errors, with the Title of madmen. 'Tis no new thing, thus they called the young Prophet, 2 King. 9.11. and thus they upbraided jeremiah (29.26.) and Christ himself (who zealously contented against the sins of the time) is said to be mad, and to have a Devil, Mark 3.21. john 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 only Heathen Festus▪ but even the Christian Corinthians call Paul a madman, to whom he mildly answers, if we are besides ourselves 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 madmen of the world, not such as follow Christ fully and faithfully, without turning to the right hand or the left; but such as give up themselves to sin and error.  
1. As madmen 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 sins and errors to wound and kill others.  
As madmen prefer straws and feathers before things of greater value, so these prefer the Vanities of the world, before Jesus Christ.  
3. As madmen break their bonds which should keep them in; so these break the bonds of Christ's Doctrine and Discipline, and will not have him to reign over them, Psalm 2.3. but they rush into sin as the Horse doth into the battle fiercely and furiously without wit or reason, jer. 8.6. 'Tis the nature of sin and error to distract such as embrace it: as we see by sad experience in our days, wherein many of the ancient Heresies which have been dead and buried, and lay rotting in the Grave of Oblivion for many hundreds of years, are now revived and raised up again, insomuch that many by reason of these ghostly and ghastly apparitions, coming out of the bottomless pit of Hell, and walking so freely abroad without check or control even at Noonday, are even distracted and scared out of their wits. 
See more in Mr. Pierce▪ the Sinner impleaded, etc. P. 2. Chap. 3 p. 285.  We pity the condition of madmen, and if any of our friends have lost their wits, we lament their condition; but this spiritual madness is the most deplorable madness; the other is afflictive, but this is destructive: this is a great sin, and the punishment of sin.  
4. Observe, That God will overthrow false Teachers, by discovering their cover, and making known their delusions to the World. As a disease discovered is half cured, 
Primus sanitatis gradus est novisse morbum.  so an error discovered, is half conquered. Usually before God overthrows wicked men, he discovers their vileness 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 further, but his Kingdom daily wastes and moulders away, 2 Thessalonians, 2.3.8.9. as he rose Gradually, so he consumes by Degrees, in Ireland, Scotland, France, Italy, etc. Ministers therefore should by their Praying, Preaching, Disputing, Printing, etc. pluck off the Vizard, and discover the deceits of those deceivers to the World. We should uncase those Foxes, get them out of their holes, overthrew their distinctions, make bare their absurdities, 
Vbi major est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibi major est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hypocrisy, folly & filth to all men. The plainer the better, a wise man desires to speak so as he may be understood, that his Auditors may be convinced of the Truth he pleads for, and the error which he opposeth. Where the Gospel is plainly and powerfully preached, there Satan's Kingdom suddenly falls, Luke 10.18. When the Sun ariseth, the Clouds scatter, and where the Son of Righteousness is powerfully preached and published, Heretics hide themselves, and dare not make that open sale of their Wares, as they do in dark corners. Let us therefore pull off their Masks of Liberty, their sleeves of Sanctity, and their Trappings of Hypocrisy: Let us expose their error, stripped 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 Magicians of old, so he will confound the Jugglers of our time in his due time. They shall not always prosper that oppose the Truth, 
See Dr. Burges Serm. on Psal. 76.10. p. 50. etc.  the time is at hand when their madness 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, 

Deus erga similes similiter se gerit.  
V. jenkin's on jude 14 Obs. 3. p. 204. fol.  
Qa●d convenit tali quà tali, convenit omni tali.   Revelations 17.16. God is a just God, he's always like himself; to the like sinners he sends the like punishments. He's jehovah, 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, joshua 1.5. compared with Hebrews 13.5. though the Promise was made to joshua, yet all the faithful must apply it to themselves, for that which belongs to one believer as a believer, belongs 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 denounced and executed on sinners of old, must be applied by us against the sinners and seducers of our time; for whatsoever was written aforetime, was written for our Learning, Romans 15.4. God's judgements on Pharaoh for oppressing God's people, must comfort us when we lie under the oppressions of Tyrants. God's judgements on Corah, Dathan and Abiram, who usurped the Priest's Office, and opposed Moses and Aaron, endeavouring to Level both Magistracy and Ministry, must comfort us who are troubled with the like or worse sinners. He that punished blasphemers of old, will not suffer the blasphemers of our time to go always unpunished. Let this therefore com●ort us, that as God confounded the Egyptian sorcerers of old, who opposed Moses; so in his due time he will confound those that oppose his Truth and Ministers, he will discover their madness unto all even as theirs also was, and then they shall proceed no further: for though they Rage, yet our comfort is the Lord Reigns, Psalms 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 Destroyer's, levels Levellers, and spoils the Spoilers of his people. He is not only a Titular, 
See Mr. Clerks Mirror, ult. Edit, cap. 112.  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 God's people is this, that the Lord still Reigns in the midst of all his enemies: Hence the Church sings five or six Hallelujahs together, and all for joy that the Lord God Omnipotent 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 Creature.  
2. He's a chained Creature, jude 6. Revelations 2.10. under the perfect 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 than they, who hath set them their bounds which they cannot pass. 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 crying 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 governs all in wisdom, 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 do?  
Answer, We must not condemn God's ways, because we cannot understand the Reason of what he doth. There are mysteries in God's Kingdom, as in all Kingdoms there are secrets of State not fit for all to know. 'Tis as easy for a man to rake up all the Sea in a Cockle shell, as to know the Reason of God's actions in his Eternal Counsel: we must not condemn 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 ways be secret and full of darkness to us, yet they are always just. When clouds and darkness are round about him, than righteousness and judgement are the Habitation of his Throne, Ps●l. 97.7. He can make a medicine of the poisonous oppositions of wicked men, their ●alice shall be as Horseleeches 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 Touchstone to try the Graces of his Children. 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 another, yet they all conduce to the going of the Clock. Joseph's imprisonment is the way to his preferment, and Iona's drowning was the means to ●ave him from drowning. We must not judge of God's Actions before they be form and finished. If a man should come to an Embroiderers shop and behold his work when 'tis half made, it would look ill favouredly, 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 finished and furbisht, and then it's beautiful. The Lord hath been doing a great work in England for many years past, his ways have been in the clouds, and where we are yet, whether at the borders of Canaan, or going into the Wilderness again, we cannot tell: it will be our wisdom 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 God's 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 Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me. Yea and all that will live godly in jesus Christ, shall suffer persecution.  
WE are now come to the Second Part and Period of this Chapter, wherein the Apostle prescribes the Means how Timothy and all the godly may be preserved against Seducers, and their Seducements. viz.  
1. By imitating a●d confirming thmselves to Paul's 

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 wickedness. 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 Suffering for Christ. Now since we are more easily led by Precedents then by Precepts, 
Est argumentum cum a facili, tum a● exemplo sumptum. q. d. ●n me exemplum habes tu doctrinam meam & 〈◊〉 ●osti, in his me imitare, sicut hactenus s●cist●. 〈◊〉 ●●mingius.  the Apostle propounds his own example for our imitation, wherein we have the lively pattern and Portraiture of a faithful Pastor; whose office it is, not only to preach sound doctrine, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, and signifies not a a simple, single, notional knowledge; but a singular, peculiar, intimate, experimental knowledge of the secrets, counsels, and conversation of a man. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pe●tus asse●●to. Be●●.  So the word is used. Luke 1.3. it seemed good to me having had perfect understanding of things. Luke being guided by the special instinct and direction of God's 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 & virtues of Paul, and therefore none more fit to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to follow or to imitate (ab ● part. congreg●tiva, simul, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, via) hence our Translation in the Margin renders it, ●hou hast been a diligent follower of my doctrine. etc.  follow his Example. q. d. O my beloved Son Timothy, there is none that knoweth me better than thou. Thou throughly knowest not only 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 Eyewitness and inseparable companion to me in many of my afflictions: 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 careful Master from his obedient Scholar.  

1. Observat.  1. Observe, In that Paul propounds his own Example for Timothy to consider and follow. That the Pious Example of the godly must be imitated by us. Younger Ministers especially must observe the doctrine and conversation, the pious ways and walking of the elder and graver Ministers, and must follow them. Aged Paul propounds his virtues to young Timothy for imitation. Many young men praise the gravity, solidity, wisdom, industry, mortification, and self-denial of ancient Ministers, but they do not follow them. They deal by them as the world doth by Honesty, they praise it, but they never practise it. 
— Probitas laudatur, & alget.  Juven. As Gedeon said to his soldiers. judg. 7.17. look upon me, and do likewise; so you that are young and unsettled, rash, and conceited, look upon the Doctrine, 
 Discipline, Hair, Habit; ways 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 superiors, when one praised the Lacedaemonian soldiers 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 faithful Guides? Heb. 13.7. 1 Cor. 4.16. Philip. 4.9. james 5.10. and commends it. 1 Thes. 1.6. As we must follow Christ, so we must follow all the Saints, Prophets, Apostles, Martyrs, etc. So far as they follow 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 faithful 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'll witness for us. Their practice may comfort and confirm us in God's way, they declare the possibility of obtaining such a grace, and make it thereby the more easy, 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 apt to be guided by Example then Precept, and to live non ad rationem, sed ad similitudinem, therefore God hath prepared abundance of glorious examples for our imitation; and thus the Saints that are now at rest and triumphant in glory, their lives are to be our Looking-glasses to dress ourselves by, our Compass to sail by, and our Pillar of a cloud to walk by.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar. M●taph. à Paedag●gis.  Object. 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 Examples, he's an Example that had no sin in him; so that we may and must follow him in his Moral Virtues absolutely, 
Sancta Christi vita est pe●fectissima virtutum Idaea,  other patterns be imperfect and defective, but Christ is a perfect Copy, his steps we must follow, his virtues we must imitate, we must show forth not a virtue or two, but all those virtues which did shine in the conversation of Christ, and made him glorious in the world, all those must not only 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 equalise nor sufficiently admire, we are apt to excuse ourselves 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 records 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 only imitate, but labour to equalise, and study to outgo the best pattern of the best Saints that ever were. We can have no excuse in these days 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, than 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 absolutely, but only 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 deal 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 sinful, as David's adultery, Peter's denial; 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 Landmarks 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 idolise any Saint, they were men as well as others, and had their naevos, and had need of a Mediator.  
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 abhor. Of all sins 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, etc.) and told him, Well Solomon, for all this Prayer that thou hast made, thou wilt turn Idolater before thou die; would not he have answered with Hazael, Am I a dog that I should do such things? This shows 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-confidence, this brought Peter down, idleness and prosperity, this brought David down. Effeminateness 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 jealousy over our deceitful hearts, be not highminded but fear, 
Sit casus majorum, tremor minorum. Aug.  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 despair, 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 Tide, if he let go his Oars, he cannot in a great while recover again what he hath lost.   
2. Some actions of the Saints were done by special instinct and instigation of the spirit, these are not for our imitation. Elijah calls for fire from heaven, which the disciples desiring were checked 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 days, we must now to the Law and to the Testimony. Isay 8.20. we must suspect such extraordinary impulses, rather than 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, 
See my Schools-Guard. Rule the 17. for expounding the Law.  which they never paid again, because God bid them spoil them, but we may not do so▪ Psal. 37.21. so God commands Abraham to kill Isaac, we have now the word for our Rule, and must not expect Revelations.  
3. Some were occasional actions, which they were not bound to in the general, but merely for such a time, and in a case of necessity, so the disciples must carry no scrip nor gold, but preach freely. 
* See my Sal. Terrae. cap. 9  Matth. 10.8, 9, 10. 'twas as a Temporary command, as appears Luke 22.35. such was Paul's practice in working for his living. 
† See my Text fully vindicated in my Sal Terrae. cap. 9  Acts 13.3. and 20.34.  
4. Some actions of the Saints are acts of Holiness and Righteousness grounded on the word of God, and in these it is that we must imitate them. There is a magnetical virtue and hidden excellency in good examples, to allure us to virtue, as there is a devilish efficacy in lewd examples to make us wicked, jeroboam wickedness draws Israel to sin, so there is an heavenly efficacy in good examples (when sanctified) to make us holy. judg. 2.7. the people serve the Lord all the days of joshua who was a good man, and the Elders who outlived joshua, so long as they had a good example, they served the Lord. If Crispus the Ruler of the Synagogue believe, all his house believe with him. Acts 18.8. Theodosius by his holy example made his Court a Nursery of Religion. The patient sufferings of the Martyrs made many Martyrs; justin Martyr tells us that the pious lives of the Christians were a means to convert him. Hence the Scripture ascribes a converting power to good example. 1 Peter 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 job. 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 wilderness, this is a sad journey, yet if he see a beaten high way all along, this is a great comfort to him in his journey. This is our condition, the way to Heaven is through a wilderness 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 Election, 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 desirous 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 beautiful examples of Gods Abraham's, 
See more robinson's Observations. 19  Paul's, &c. before us, and then though by nature we are deformed, yet by the assistance of God's spirit enabling us to follow the holy examples of his people, we shall become beautiful and lovely in God's eye.  
2. Observe, 
Observat. 2.  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. total. Phil. 1.12, 13, 14, etc. job 29. and 31. declares his innocency and integrity to the world. 
* See Mr Reyne●s Government of the ●ongue. p. 304, 305. etc.  Self-commendation is lawful in eleven cases.  
Caut. But then the 
† Idem. ibid. p 317.  Matter, the measure, the Manner and End must be good, it must not be to advance ourselves, 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 spoke proudly and falsely, a believer may speak humbly and truly, Lord, I bless thee that I am not as vile as the vilest, since by nature I am as vile as any, 'tis thy Freegrace 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 veritatem. I have faithfully fed Christ's flock with the sincere milk of his word; and not as the false Prophets do with the chaff of their own deceits and dreams. One special note whereby to know a true Minister, is his doctrine, this is that fruit by which you may discern a false Prophet 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 uncleanness (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. john 7.16, 17, 18. and 12.49, 50. Paul commands Timothy to keep the pattern of wholesome words. 2 Tim. 2.13. and Titus must be careful in appointing Ministers for the Church, to choose such as hold the faithful word. Titus 1.7.9. Moral Virtues may be found with a false faith, let not those Apples of Sodom deceive you, for as there may be good doctrine where the life is bad, so there may be false doctrine where the life is seemingly good. Look therefore in the first place to the doctrine, and in the second place to the virtues 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 only known my doctrine, but my life also; neither haste thou only known an action or two, but thou hast known the whole 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est vivendi ratio, & vitae modus. q. d. neque verbis tantùm philosophari soleo, sed potius rebus & factis magno studio impleo & quasi ad vivum ostendo illa ipsa quae doceo. Soto.  course and Series of my life; (partly as an eyewitness, and from credible witnesses and clear demonstrations) and how my conversation and doctrine have agreed.  
Note, That 'tis an Hovourable thing to join with sound doctrine, an uncorrupt & exemplary life and conversation. They that believe in God must be Patterns of good works, thus must Ministers persuade and induce belief. Believe me for my works sake, whether my doctrine be of God. john 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 Minister 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 incurs the Pharisaical brand. Matth. 23.3. They say, but do not.   

3. Purpose.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propositum, finis, consilium. Aretius.  Q. d. Thou hast throughly known my ends and aims, the intention and scope of all my doings and sufferings of my life and doctrine. Thou knowest very well that I never sought myself, my own ease, profit, pleasure 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 man's 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 aims, ends and purposes. 'Tis not sufficient that a man's actions be materially good, but they must be formally 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 only by their Acts, 
Non actibus sed finibus pensantur officio. Cyril.  but specially by their Ends. A man may do that which for matter is right in the sight of the Lord, 
To make an action morally good, three circumstances must concur. 

1. The man must be Rectus.  
2. He must do Recta.  
3. Rec●è:    yet if he do it not with an upright heart, all is nothing. 2 Chron. 25.2. john in destroying the house of Ahab, did that which was right in God's sight, but because his End was Self, God afterward deals with him as with a Murderer. Hosea 1.4. Let us therefore get honest and good hearts (Luke 8.15.) and then our intents and purposes will be good, and we shall find acceptation with God in what we do. 1 Kings 3.6. and 2 Chron. 30.18, 19, 20.   

4. Faith.  
Long-suffering, Love, Patience. Four Graces which grace and adorn 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bonam fidem (i. e) sinceritatem in rebus agendis. Grotius.  So the word faith is used. Titus 2.10. showing all good faithfulness, viz. in the discharge of their duties.  
2. It notes Paul's firm affiance and confidence in God, by which he was enabled to undergo all those labours, dangers, and difficulties, which he met with in his way, without despair or despondency: as Antipas is said to be faithful to the death. Rev. 2.13. so Paul persevered in the faith of Christ even to the end.  
Obsorve, 'Tis a Minister's 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 watching over the flock, doing all out of a love to God, and deep compassion to the souls 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 rejoicing. 2. Cor. 1.12.  
2. Take it for saving faith, and so this Grace is very nessary for a Minister, 
Tam de fide justificante, quam de fidelitate in efficio intelligi potest. Baldwin.  that he may constantly and courageously go on with his work, being 
hereby assured. 
1. Of Acceptation.  hereby assured. 
2. Protection.  hereby assured. 
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 shows his special love and tender care over them. 
* See an excellent Ser. of Mr. Brinslyes on that Text.  Rev. 2.1. as we are exposed to greater tentation, so we are under more special protection.  
3. Of Remuneration and reward. Isay 49.4, 5. though the Laban's of the world change our wages ten times, yet our reward is with the Lord.   

5. Long-suffering.  
Lenity and Long-suffering is a virtue, which consists in moderating our anger and keeping us from revenge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lenitas, longanimitas. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; tardus ad iram.  'tis needful for all men, but specially 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 special 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 gentleness, calmnesses and humility melts them, and brings them into their right mind. Now this Lenity and Long-suffering must be exercised towards all in general. 1. Thes. 5.14. but specially.  
1. Towards wicked men that are as yet unconverted, there is a possibility of their conversion, and therefore we must show all meekness towards them, remembering what we ourselves 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. Philippians 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 enraged with anger against them, nor did he raise tumults or seek revenge, but he takes all quietly, and resists opposers with a raise, heroic, 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, 
See Doctor goodwin's Aggrav. of sin. Bonum apud virum citò moriur iracundia. Seneca.  and if he bear with such, we may well bear. 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 himself, in whom this virtue 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 Patience, yea Long-suffering, which is patience heightened 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 trials ofttimes from God himself.   

5. Charity or Love.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dilectio, charitas, amor.  Though in our ordinary speech we confound the words, yet Love is the more proper and comprehensive word, as including both the Affection and Habit of love, as also the actions and duties of Love. But charity 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 Theological Graces (saith Aquinas) of Faith, Hope, and Love; for in Long-suffering and patient waiting, (saith he) Hope is included. By Love may here be meant Paul's Love both to God and man, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) Christiana erga omnes homines dilectio. Gerhard▪  
Mr. Capel on Tentat. p. 4. c. 1. Sect. 3. p. 22.   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, etc. Good men love not to confine their Love, but as the Sun diffuseth its beams to all, 
V. Mr. Sheffield on Conscience. c. 14.  so good men wish well to all. Revel. 22. ult. Grace be with you all. This Grace is very requisite, especially for a Minister. Love is an active thing, it will make us willing to spend ourselves, and be spent for Christ, it will even constrain us to use our gifts for God's glory, and the good of men. 2 Cor. 5.14. for as reward hath an attractive, and punishment an impulsive, so Love hath a compulsive faculty: it's a kind of omnipotent Affection, it answers doubts, 
Amor meus pondus meum, eo feror quocunque feror. Aug.  removes fears, lessens difficulties, conquers tentations, makes the Coward valiant, the covetous prodigal, the slothful active, so that then we begin to live, when we begin to love. Nothing works kindly upon the heart but what comes from love, the wheels never move well till they be oiled 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, 
V. Sal. Terrae. cap, ult. v. Amanter & Barlow in 2 Tim. 1.7. Church his Miscelan. p. 112.  by being helpful, hospitable, courteous, patient, merciful, etc. preferring their souls before our deuce, that they may see we seek not theirs but them; not that we should betray the Rights of our places, but claim them with all tenderness 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, afflictions and persecutions which I met with from an ungrateful World. Our life here is surrounded with trials Internal and External; so that without Patience we shall sink under the burden. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolerantia ità ut sub cruce non fatiscat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est manere sub pondere afflictionum, & earum mole non obrui. Davenant.  This keepeth us in the Possession of ourselves, 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 unless we be armed with Patience, 

V. Sal ●errae c. ult. in V. Patienter.  
Invalidum omne naturâ querulum, nec quicquam magnum nisi quod simul placidum. Seneca.   with All Patience and Long-suffering, we can expect no joy, Colossians 1.11. A little Patience will not do, for we have no little enemies to oppose us, it must be All Patience and all strength. This also is a Virtue very requisite for a Minister, who hath to do with all sorts of men; some are dull, some froward, some weak, some wayward; so that without patience there is no good to be done. 'Tis for Pusillanimons' spirits to be always murmuring, complaining, and seeking revenge. The weakest Creatures are most Vindicative.  
But noble, 
Humanis rebus ignoscere aequum & bonum est, & boni viri est acceptâ injuriâ patienter ferre non ad ulciscendum se parare. Atistot. Rhet. Lib. 1. Cap. 14.  Heroic Spirits pass by Offences, contemn Contemners, and are silent under the greatest pressures. They are prudent men and so are patiently silent under God's afflicting hand, Amos 3.5.13. [See the various acceptation of this Text in Caril, job 13.5. page 367.] 'Twas a good Answer of chrysostom to Eudina xa the Empress, if the Queen (saith he) will banish me, let her banish me, the earth is the Lords, and the fullness thereof. If she will saw me asunder, Let her do it, Isay suffered as much, yea, if she will throw me into the Sea, I will yet remember jonah. This is an Ornament of great worth, not only 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 burdens, like a wild Bull in a net, or the untamed Heifer we may gall our necks, 
Vi●tus ●id●a est quam non patientia sumat.  but never break the yoke. Without Patience no Grace is perfect, Faith hath but half its strength, and hope is feeble, james 1.4. By our Patience we please God, displease the Devil, rejoice 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 enjoys himself when he hath nothing else; and though he have nothing, yet is as one that possesseth all things. 
Totum seculum pe●eat dum Patientiam crucifaciam.  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 quietly 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 according as he pleaseth. 
Duc me parens celsique domitor poli quocumque placuit; nulla parendi mora est Seneca.   
3. Get Faith, this breeds Patience, Romans 5.2, 3.  
4. Get love, it endureth all thing, and makes hard things easy, 1 Corinthians, 13.7.  
[For Patience, See Robinson's Essays Observ. 35. Aims, CC. Lib. 3. Cap. 14. Bishop Andrews, on first Comment. Cap. 14. Byfield on Colossians, 1.11. Master Valentine's Sermon, on Zeph. 3.8. Preached 1643. December 28. Church's Miscel. Page 122. Master Samuel Fisher, on Psalm 39.9. Doctor Preston on james 4.7. Drexelius Gymnasium Patientiae. See 16. Reasons to move us to Patience, in Master young's Counterpoison against grief, Chapter 17. And Master Francis Rous, Art of Happiness. Chapter 10.    

VERSE 11. Persecutions, afflictions; which came to me at Antioch, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me.  
THere are two things which do 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 shows what persecutions and afflictions he cheerfully underwent for the Gospel's sake, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutio, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequor. Hostiles notat persecutiones utpote apertam vim, exilia, & clandistinas obtractationes & calumnias, quibus bonorum fama arroditur. Weinrich in Rom. 8.  that so he might animate and excite Timothy to a prudent expectation and patient enduring of the like; and withal he tells him, How the Lord delivered him out of all.  
In this Verse we have first Paul's sufferings set down in the lump in general. 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 Barbarians, by Princes and People; by open enemies and false Brethren, by violence and deceit seeking my ruin.  
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, 
Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu afflictiones omnis generis calamitates & miserias intelligit, quae piis in hac vita obveniunt.  and from his own corruption. The word is plural and indefinite, including all manner of afflictions.  
1. External, as Imprisonment, banishment, reproach, hunger, thirst, nakedness, 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 shipwreck, etc. 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 sin 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 warfare, he was beset with enemies within and without, which put him to much sorrow and affliction.  
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 eyewitness, and partly an earwitness, and had heard of many of his sufferings by the relation of credible witnesses: for Paul's persecutions at Antioch, Iconium and Lystra are recorded, Acts 13. and 14. But Timothy began not to cleave to Paul till Acts 16.2, etc. 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 raised more especially by the Jews, who were more violent in persecuting Paul, than the Gentiles were. However the Apostle the better to animate his son Timothy, 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, whipped 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 Barnabas, whose Ministry finding good success, they were envied by the Jews 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 Lycaonia, where many believe to the grief both of Jews 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 leavy 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 sour, 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vi & efficaciter è periculis eripere. Laurent.  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 failed 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. Fear 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 Cross, but assure thyself of Victory.  
1. Observe, That persecutions and afflictions are the proper portion of God's dearest servants in this life. Paul a choice and chosen vessel, yet loaded here with persecutions. But of this, see more verse 12.  
2. Observe, That God's people may tell of their own sufferings; so doth Paul here, 
See more fully Mr. Reyner's Government of the Tongue, p. 303. etc.  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 sin may be sensible of the trials 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 Bears: a sheep may be as sensible of the biting of a Dog, 
Non sentiremala sua n●n est hominis, & non ferre non est viri. Seneca.  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 rectify 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 always 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. 
Per se quidem Evangelium est res pacifica, sed malorum vitio concitatur divisio.  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 men's corruptions, breeds division.; though per se, and in itself it breeds that peace of Conscience which passeth all understanding.  
5. Observe, That persecution spreads the Gospel, if the Apostles cannot preach at Antioch, they'll go 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 far from hindering, that (the Lord so wisely ordering it) it mightily spreads the Gospel; according to that Prophecy Dan. 12.4. many shall run to and fro, and knowledge shall be increased. Such shake make way for Christ, Hag. 2.7. 
Plures efficimur quoties metimur. Tertul.  The Church like a quickset hedge grows the thicker for cutting, this Vine is the better for bleeding, and this Torch burns the better for beating. The more Pharaoh oppressed the Israelites, the more they increased, Exodus 1.12. As Saint Augustine says of his times. Ligabantur, urebantur, caedebantur, & tamen multiplicabantur: the Saints were bound, burnt, beaten, etc. yet they increased still; Paul's bonds and imprisonment further the Gospel, and made the brethren more bold in professing it, 
foecundi sunt vel cineres Martyrum.  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. job 5.12.13.  
6. Observe, That when we are persecuted in one City, we may lawfully fly unto another. The Apostles being persecuted at Antioch, fly to Iconium, and from thence to Lystra. This is no more than what Christ commands, Matthew 10.23. When they persecute you in one City, flee to another. Christ doth not only permit but command us (when occasion serves) to fly, Matthew 24.16, 17, 18, 19 'Tis no sign of an ignoble and low spirit to fly in some cases. The best of men have done it. jacob when in danger fled, Genesis 27. and Moses, Exodus 2.15. Elijah, 1 Kings 17. Vriah jer. 26.22. Christ himself oft fled from his enemies, Matth. 12.15 john 7.8. and 20.29. and those valiant Martyrs, Hebrews 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 ourselves and reserve ourselves for better times. 
Christianae prudentiae est, ferociae interdum cedere, tumultus praevertere, & rei commodius gerendae occasionem captare ac redimere. Espencaeus.  Mariners 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 lawful to fly. As 

1. If a man be but a young beginner in Religion, and do not find strength to endure the brunt of persecution.  
2. If the persecution be personal, then Moses, Elijah, Christ and Paul fled: So joseph, Matth. 2.13. Athanasius and Polycarp..  
3. If our flight and concealing ourselves may make more for God's Glory, the good of his People, and the good of our own souls, 'tis lawful in such a case to fly: and if a man (for conscience sake) shall forsake Father, 
Ipsu fuga est confessionis species, qui enim non maluerit domi suae manere, bonis suis frui, suae gentis hominum familiaritate uti, quam pauper & ignotus in longinquam regionem peregrè proficisci. Pet. Martyr.  Mother, Friends, and Lands, this is no deserting of the Truth, but a Degree of Martyrdom, and very pleasing to God. Yea, not only 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 ways of just escaping, than he will be with us, and enable us to endure the trial, so that we may not stir. 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 indirect means to get deliverance. Hence God's 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, 
See Mr. Clerks lives. 1. Part. p. 279. Edit. 2. Vbi plura.  when some of his friends had contrived his escape, he plainly tells them, that if they should leave him, and go 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 news that I had found and brought Frith again etc. When God calls us to witness to his Truth we must stick to it, else if we be ashamed of Christ and his Truth, he will be ashamed of us, Mark 8. ult. He will take no pleasure in us▪ 'tis a Meiosis (i) He will utterly abhor us, Hebrews 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 terror of Conscience upon themselves in this life, as Spira, in Queen Mary's days, 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 Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel. l. 3. c. 8. 
* A very useful piece.  Altingius Problem. 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 show it by the Miracles they wrought, Acts 14.3, 8, 9 by the extraordinary success in their Ministry, 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 shows the folly 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 sick, blind, lame, etc. and speak all manner of Languages without study, than we shall believe they are extraordinarily called; but till then we should esteem them (as they are indeed) Impostors 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 than others, 1 Corinthians 15.10. So he suffered more than others. A man that goeth soltly by, is not molested with Dogs, but he that rides faster than 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, Gracious men are constant men, no troubles can break them off from God's ways 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 God's grace I will continue. No dangers nor difficulties can drive them from their duties, but if they be stoned, and knocked 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 easy 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. jacob 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 only our dangers, but also our deliverances must be observed and recorded by us. The Apostle had told us before of his persecutions, now he tells us how God delivered him out of all. We must not coldly and carelessly 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 admire the wondrous things which God hath done for us, 1 Samuel 12.24. Zech. 2.13.  
1. Observe, God's singular wisdom in turning the Plots of Persecutors an their own Pates, Psalm 9.16. and to his own praise, Psalm 76.10. by their opposing the Gospel he spreads it.  
2. Observe, His Power in Overpowering 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 above 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, 
V. Weemse 7. Vol. l. 2. c. 3. p. 13.16.  that 'tis a point of special wisdom to consider the singular 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 kindness 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. David 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 Scripture Logic 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 wilderness, 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 encourage 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 magnify him? job 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, Psalms 34.4, 5, 6. Hebrews 12.1.2, 3. james 5.10.11. 'Tis some ease to us when we see our case is not singular, 'tis no other than 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, 
* See Mr. Henry smith's Ser. on that Text, p. 242. See Mr. Boltons' Fast Serm. on Lam. 3.26. Preached 1646. Doct. 2. p. 10.  Psalm 34.19. we have here: 

1. A concession, many are the troubles of the Righteous, [Rabboth ragnoth, multa & magna mala, the word will bear both:] they are for number many, and for nature great.  

Per sex & septem plurimas intelligit afflictiones; septenarius enim numerus est perfectionis numerus. Lavater in job.  2. 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, job 5.19.20, 21. Psalm 71.20. and 92.14, 15. and 118.13, 14. and 149.4. and 116.6, 7. john 16.20, 21. 2 Timothy 4.17, 18. 'Tis God's usual Method 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. joseph 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. job past through many troubles, yet in the conclusion the Lord delivered him out of all, and made his latter end better than his beginning, job 42.10, 12.    
Lastly, Observe, The Lord is the sole deliverer of his People: whatever the means or instruments of our deliverance be, yet he is the Author and the efficient cause of them all. 'Tis he and he only that delivers us out of all our troubles. As he brings us into troubles, so he only can bring us out again. He kills, and he makes alive, he wounds and he must make whole, Host 6.1. Deut. 32.39. jer. 30.7. besides him there is no Saviour, hence 'tis doubled by way of Emphasis, Isay 43.11. ay, 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 Eminency 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, etc. 1 Kings 8.33. etc. and this he doth either 

Immediately,  
or Mediately.    
1. Sometimes he saves his people immediately without means, by his own immediate power; he is agens liberrimum, a most free agent; and though he have bound us to the use of means, yet himself is bound to none. Hence when all means hath failed, than his own arm hath brought salvation to his people. Isay 63.5. Exod. 14.21. he himself will be to jerusalem a wall of fire. Zeph. 2.5. he'll take away the mighty without hands. job 34.20. This is Miraculous.  
2. Mediately.  
1. By Means, all men and means 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 Angels, Sun, Moon, Stars; or Earthly, as frogs, flies, lice, etc. or men whether good or bad, 
Vel robur hostium apud Deum.  they are all raised and ruled by him. He teacheth their hands to war, he gives Courage, Skill, Power, Policy, and Success.  
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 frogs and flies, he confounds Pharaoh. By jael a woman he slays valiant Sisera, 'Twere Trumpets not of silver or gold, but of Rams-hornes, which blew down the walls of jericho. Heb. 11.30. what's a worm against a mountain, 'tis impar congressus, a very unfit match, yet God can make jacob a worm to thresh mountains. Isay 41.14, 15. and his Church that is weak like a woman, to compass and besiege a man (i. e.) to besiege Babylon and take it. jer. 31.22. Luther▪ an obscure Monk, King Edward the sixth a child, and Queen Elizabeth a woman, shall advance the work of Reformation in despite of all opposition: when the Temple was to be rebuilt, it was not by might or power of men, but by God's spirit on a few. Zech. 4.6. 'Tis by the mouths of babes and sucklings, that he confounds his foes. Psal. 8, 2. God usually hangs the greatest weights on the weakest wires, that so his name may have all the praise. 
See Mr. Marshals Ser. on that Text. Oct. 28. ●646. See an excellent Treatise of Mr. Fran●is Tailor on that Text. p. 123. etc. and Mr. Corbets Fast Serm.  By poor contemptible fishermen, he confounds 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 means which are so slighted, as if they had no being at all; these shall confound the things which are, viz. of great esteem in the world. Of those 277, that were burnt in Queen Mary's time, 84. of them were Artificers, 100 Husbandmen, servants, and labourers, 55. women and two boys. gedeon's 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. judg. 7.2. One Abraham and his family with a little aid overthrew four Kings. Gen. 14. little David overcomes a great Goliath. Shamgar with an Ox goad slays 600. Philistines, and Samson with the Jawbone of an Ass, a thousand. judg. 3.31. and 15, 16. Though God's people be a poor, weak, shiftless society, yet better and safer it is to be one of Christ's little ones, then to be one of the Zanzummims, Nimrods' and men of renown amongst the wicked of the world. This kind of deliverance is Marvellous.  
3. By contrary Means. He can make clay (which in all probability would put out sight) to open the eyes of the blind. john 9.9. He can make the plots of wicked men to become their plagues, and their own doings to become their undo. He can snare them in the work of their own bands. Psal. 9.16. He can make the wheels go forward, when we think they go backward: and those ways of providence which we think will ruin the Nations, he can make them to raise them, He can make wounds to heal us, losses to enrich us, and divisions to unite us. This is glorious.  
2. Spiritual deliverances come from him. He wounds the conscience, and heals it. 'Tis his Prerogative Royal to bind up the broken spirit, and heal such as be of a contrite heart.  
3. He's the author of eternal 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 cried 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 Affirmatively 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. Idols, 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 sinful shifts. that can save us.   
1. Idols cannot help us. They are vanities, teachers of lies, Hab. 2.18. jonah 2.8. Nothing in respect of any divine power or virtue. 
Idolum nihil est (i. e.) nihil tale quale prae se fert, quia nihil habet numinis vel sanctitatis. Materialiter est lignum, formaliter nihil. à Lapide  1 Cor. 8.4. though it be something in respect of men's vain Imaginations, who honour it as their God, yet 'tis nothing in respect of virtue or value, for it can neither help nor hurt. jer. 10.5. They cannot save themselves from fire and plunder, Micah's Gods were stolen. judg. 18.18, 24. They are cursed that worship them. Psal. 97.7. they shall have sorrow that follow them. Psal. 16.4. and be greatly 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 wars, S. Apollonia for their teeth, S. Steven for the night, S. john 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 soldier inquires 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 fly 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 only 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 folly, 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 only liars, but a lie 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 die 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 stars, yet sin will bring them down. jer. 49.16. Obad. 4. if sin reign within, all the fortifications without are but vain. Lam. 4.12.17. Isay 22.8. to 14.  
5. 'Tis not Armies, Charrets, Horses, etc. 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 wickedness, 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. Achitophel's 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 killed by a Monk; yea he became contemptible to his people, Paris and his great Town's revolting from him. There is no power or policy can prevail against God. Prov. 21.30. many turn with the times, forsake the truth, make lies their refuge, and under falsehood do they hide themselves. 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 enemy. Isay 47 10. thou hast trusted in thy wickedness. 
Vt domus in arena sita etsi ventis non sit agitata, ipsa tamen per se ruit; sic fiducia fundata in flagitiis etiam à nemine oppugnata ipsa per se dilabitur & evanescit. Pintus in Isa.  What follows? Verse 11. therefore evil shall come ●pon thee.  
2. Affirmatively and inclusively, all our help is only in the Lord. He is the salvation of his Israel. jer. 3.23. the creatures answer in this case, as they did concerning wisdom, job 18.12.14.20. where shall wisdom be found? the depth says 'tis not in me, and the Sea says '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, etc. But 'tis God only who is El-shaddai, Almighty, 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, than 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 lie under sad afflictions.  
Answ. Deliverance is twofold.  
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 Lion's den, and Peter from prison.  
2. Sometimes he lets the trouble continue, but upholds the Spirit under it. Thus joseph 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 Cross, sometimes he mitigates it, but he always 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 finished the work which God hath given them to do. Luke 13.32. john 17.4, 5. David was oft pursued by Saul, yet dieth not till he served God's will in his generation. Acts 13.36. Peter died not till he was ripe for Martyrdom. 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 outlived nine or ten of them; and when she had finished her course, she died in her bed in Peace. God hath numbered our days which we cannot pass, nor our enemies abridge us of. job 7.3. our times are in God's 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 God's people, that their Faith, Love, Patience, and Constancy, may be made more perspicuous to the world, we had never heard of the Chastity of joseph, the Patience of job, the Zeal of David, the constancy and piety of Daniel, nor of the Faith of those Martyrs. Heb. 11. if they had not been tried.  
2. 'Tis but to purge us and try us, not to destroy us. Isay 27.9. james 1.2, 3. 1 Pet. 4.12.  
3. To wean us from the world, the Lord lays wormwood upon its breasts. Luther for a time found some reluctaucy in him to that Petition, Thy Kingdom 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 ruin.  
Use. 1. If God be the help and deliverer of his people, than woe to those who hurt them, if he be the preserver of men. job 7.20. then woe to those who are like their father the Devil. who is Abaddon and Apollyon the destroyer and devourer of men. Revel. 9.11.  
2. Hath God delivered thee? kiss not thine own hand, do not sacrifice to thine own net, but give all the praise to the God of thy salvation. jonah 2.9. say with the Church, not unto us, etc. Psal. 115.1.  
3. As we must praise him for deliverances past, so pray to him for deliverance 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, there'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, etc. 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 knows how to deliver his. 2 Pet. 2.9. he knows the fittest manner, 
Notitiam Dei hîc intellige, non simpliciter Theoreticam, sed Practicam potius & auxiliatricem. Laurent.  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 providence, but his special providence extends only to such as believe. 1 Tim. 4.10. such need not fear what man can do unto them. Isay 12.2. jehosaphat 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 man's heart is upright, and his conversation pure, God hath a special eye on such. 1 Pet. 3.11, 12. God will be a terror 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 ourselves and rest solely on God. He gives power to the faint. Isay 40.29. and saves such as have no power. job 26.2. and when we are children without a father, than Christ will be a Father to us. john 14.18. he will not leave us Orphans or fatherless, to such the promise runs. Host 14.3. job 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 soul was vexed with wicked Sodomites, a grave for mourning josiah to hide him in from evils to come. job 14.13.    

VERSE 12. Yea and all that will live godly in Christ jesus, shall suffer persecution.  
THe Apostle proceeds ab Hypothesi ad Thesin, having mentioned his own persecutions, he now comes to application. Every man can say in Thesi, he must expect persecutions, afflictions, etc. and 'tis good for us; but when we descend add Hypothesin, from Generals to particulars, and tell men that even they must undergo persecutions, this sounds harsh, and is a hard saying. The Apostle therefore the better to animate Timothy and all the faithful against persecutions, he tells them 'tis no new thing, but the common lot of all the godly: and therefore he speaks emphatically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & praeterea omnes. q. d. 'tis not only my lot to be persecuted, but all the Saints that have gone before me, yea and all that shall come after me, must certainly expect persecution. The way to heaven is not strawed with roses and carnal delights, 
Multi coelum quaerunt in terra, & sine ignominia gloriam, sine paupertate divitias, sine morte vitam, & sine certamine coronam sibt promittunt. Scultetus.  but 'tis beset with many dangerous tentations and difficulties. Matth. 7.14. He that will be Christ's, must take up his Cross, Christ and the Cross are inseparable. We must have fellowship with him in tribulation, if we expect to reign with him in glory. Rev. 1.9.  
I shall explicate the words in the opening of the Doctrine.  
Hence observe, All those that show 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 unlearned, (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-royal, yet was sawen asunder. David a man after Gods own heart, a King, a man of rare accomplishments, a man of men, an expert soldier, a sweet Musician, an amiable, merciful, upright man, yet how was he pursued by Saul, reviled by Shemei, molested by Absolom, etc. seldom at rest. The better the man, the sooner persecuted; the Devil shoots his arrows at the whitest marks. 'Tis the innocent, upright man, he and his Agents aim at. Psalm 10.8. and 37.14. Revel. 7.9.14. innocent Abel is persecuted by wicked Cain. 1 john 3.12. Isaac by Ishmael, 
See more Mr. Burroughs Moses choice. cap. 3. p. 17. etc. Mr. Clerks Mirror. cap. 96. Edit. 3.  Gal, 4.29. Paul by Jews and Gentiles, and Christ himself by Scribes and pharisees, who sought sometimes to catch him. john 7.30.44. and anon to kill him. john 5.16.18. and 8.59. Luke 4.29. and 13.31. This is a part of that Cross which every disciple of Christ must carry. Matthew 16.24.  
1. He must take it up, viz. cheerfully, God loves a cheerful sufferer, as well as a cheerful doer. It must not be thrown upon us against our wills, but it must be willingly taken up.  

Cuique sua p●opria cruae est; uni ab uxore, alteri à pau pertate carcere, exilio, etc. à Lap.  2. His Cross (i. e.) that Cross whatever it be which God hath allotted us, it must not be a Cross of our own making, but of Gods allotting.  
3. His Cross (i. e.) the greatest trials, he must not only undergo lesser trials for Christ, but if he call him to the death of the Cross, which was the most bitter and accursed death, he must not refuse it. This is that badge and cognizance by which the Church is distinguished from all other societies. Isay 54.11. Oh thou afflicted and tossed with tempests. God feeds his people with the bread of Tears, they are the Saints diet. Psal. 80.5. this is that cup which all believers must drink off, and that Baptism with which they must be baptised. Matth. 20.22, 23. The Church carrieth the Cross with her, where ever she goes. 

Sanguine fandata est Ecelesia, sanguine coepit;  
Sanguine suc●revit, sanguine finis erit.   She was at first founded in blood, she flourisheth and increaseth by blood, and she euds in blood. This plainly appears both in sacred and Ecclesiastical History.  
1. In the Old Testament we read what sorrows the Church endured by Egyptians, Assyrians, Canaanites, Moabites, Ammonites, Ammorites, Perizites, Hittites, Hivits, Samaritans, Persians, Philistines. Elijah is persecuted by jesabel. 1 Kings 19 Micaiah is imprisoned, 1 Kings 22. Zacharias stoned. 2 Chron. 24.20, 21, 22. Amos (7.12.) banished jeremy thice imprisoned, Daniel cast into the Lion's den, and many tortures did the Saints then endure, as may be seen. Heb. 11.35. etc.  
2. In the New Testament what persecutions were raised: 

1. By the Jews who crucified Christ, killed the Prophets, and Apostles, stoned Stephen, and scattered the Church. Acts 8.1, 2.  
2. By the Gentiles, and Pagans in those ten bloody persecutions under the Roman Emperors, for 300. years after Christ, under Nero, Domitian, Trajan, Adrian, Maximian, Maxentius, Valerian, Decius, Dioclesian, etc.  
3. By the Arrians, who banished, burnt, and butchered the servants of Christ.  
4. By the Turk, how many thousands of Christ's Lambs hath that ravenous wolf worried? and what devastations hath that wild Boar made in Christ's Vine-yard?  
5. By Antichrist, the Church hath longer and sharper trials by that man of sin, then by all the rest; as appears by the Martyrologies that are extant. The time would fail to tell of the cruel and barbarous Massacres in France, 
V. Mr. Clerks Martyrologies. Chap. 21. to chap. 40.  Ireland, England, Scotland, Germany, 
* V. A Collection of Letters sent to the Protector, concerning the barbarous murders in the Valleys of Piedmount.  Savoy, etc. Rome-Antichristian hath been more cruel to the Saints, than ever Rome-Pagan was. Thus if we profess 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. etc. 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 tear one another. Thus the Devil 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 spreading of his Church. Acts 15.39, 41. So Paul and Peter fell out. Gal. 2.11. The best are but in part regenerate, 
Boni bonis per infirmitatem aut ignorantiam aliquando molestian exhibent. Estius.  they have the root of Passion, Pride, Self-conceit, and all sorts of sin within them; there wants but a Temptation, 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 complains. Acts 26.28, 29, 30. 1 Cor. 11.26. Gal. 2.4. 'Twas a Cain which offered sacrifice that persecuted Abel. A circumcised Ishmael, that scofft at Isaac.  
Answ. judas which preached Christ that betrayed him. The Scribes and Pharisees who pretended most to Religion, were Christ's deadly enemies; he was crucified by such as styled themselves Abraham's seed. Hence the Church complains. Cant. 1.6. my mother's children were angry with me. (i. e.) the seeming children of my mother, or my mother's children by external profession. These, under pretence of Religion, are the greatest 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 vipers that lie 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 always like itself, envious and harsh towards the good.  
3. As for open enemies (we have seen before) how Gebal, and Ammon, and Amaleck, (Psal. 83.7 etc.) Papists, Atheists and Infidels conspire her ruin. Hence the Church is compared to a Lily amongst Thornes. Cant. 2.2. Tyranny on the one hand, and Heresy on the other. As ignorant Tyrants, so proud Heretics are vexing Thorns in the sides of God's Church. This lily is sorely rend and torn by them. The one hurts the body, these later the soul; and so are the worse of the two. The one is a Lion for violence. jeremy 4.7. the other is a Fox for fraudulence. Cant. 2.15. 'Tis a miracle of mercy to consider how the Lily subsists in the midst of so many briers and thorns. How the Lords wheat grows 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 ungodliness would soon destroy her.  
2. All that Will live godly.] a man may have many cold Velleities, wish, and wouldings, and yet be never molested by Satan; but when men are set upon it, and are absolutely resolved with joshua [24, 15.] that they Will serve the Lord, 
Evangelio credere nihil aliud est quam malis bellum indicere.  and cleave to him with full purpose of heart. Dan. 1.8. Acts 11.23. when men's hearts are thus fixed on God, and his worship. Psal. 57.6. they must certainly look for persecution.  
3. All that will Live.] if men would conceal their godliness in their breasts, and not show it in their lives, they might pass on more quietly; but when men make open profession of their godliness to the disgrace of profaneness, and by their holy lives, convince them of their wickedness; this breeds persecution.  
4. All that will live Godly.] A man may live civilly and soberly amongst his neighbour's, pay every man his deuce, and so pass for a right honest man in the world, and be praised, not persecuted. But let a man begin to be truly godly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. piè & rectè venerari Deum. Fidenter dico, minùs pie vivis si minùs persecutionem pateris. Greg.  hating every 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 jesus.] q. d. All that resolve in the virtue, 
Modum ostendit per quem solum possumus piè vivere (i. e.) fide Christi piè vivunt in Christo qui Deo serviunt in fide Christi. Estius  strength, and power of Christ, to walk according to the Gospel of Christ must look for persesecution. A man may have a form of godliness, a show 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: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persecutionem patientur. V. Leigh Critica 5. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  'tis not peradventure they may, but undoubtedly they shall. The Devil and his agents will persecute and pursue them. These Tigers cannot 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 lose their goods or lives for Christ?  
Answer, 1. God is pleased sometimes to grant unto his Church some Halcyon days, he gives them intervals and breathing fits that they may fit themselves for fresh encounters. The rod of the wicked shall not always rest on the lot of the righteous lest they faint and be weary. 
Nunquam bella bonis, nunquam certa mina desunt.  Satan's 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 Canaanites 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 man's heart is ready to part with Father, Mother, and all for Christ, and thus every Godly man's a Martyr, quo ad animi praeparationem, dispositively and habitutually.  
2. There's an actual Martyr, when a man actually forsakes all for Christ, and lays 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, 
As all are not called to the like eminent services, so all are not called to the like eminent sufferings.  Manner and Measure. God respects our infirmities, and hath one Discipline for young beginners and weak believers; and another for his old beaten soldiers; as Isay, Paul, Peter, john Baptist, etc. All are not in the like troubles, yet none are altogether 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, job 14.14. the end of one combat 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, 
We should suspect ourselves when all prospers with us. I should be offended (saith Luther) if the world were not offended with me  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 persecution. There is a settled enmity between Christ's seed, and Satan's 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, Hebrews 11.36. Zions' enemies are cruel and have no mercy, jer. 6.23. yea their mercies are cruelties, Proverbs 12.10. Neither doth God only observe the hatred, but also the look of his enemies; a sour countenance is persecution in God's 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, Hebrews 11.36. Let a man live in the purest Church or Family in the world, and there profess Religion in the power of it, and he shall be sure to be smitten with the Tongue, what ever else befall him. Abraham had a well-ordered Family, yet Ishmael was found there.  
3. There's persecution in 

Good-name,  
Goods  
& Person.    
1. The Saints are oft tried in their Names, they pass through bad report, as well as good, 2 Corinthians 6.8. They are called mad, drunk, pestilent, turbulent persons, Acts 2.13. and 17.18, 19 and 28.22. jeremy was counted a man of contention, a common barreter, jer. 20.7.  
2. In their goods, Ahab gets Naboths Vineyard, job is plundered of all. The Saints had their goods spoilt, 
Cum mundus propens● amat aliquem, id Argumentum est quod Deo non sit probatus, quip mundus eum non amaret, nisi aliquod quod suum est videret in ipso, utpote conformitatem cum seculo praesenti: contra cum mundus odit aliquem, id argumentum est, quod verè bonus est. Rolloc.  Hebrews 10.34.  
3. In person. The world loves her own, but she's a stepmother to the people of God. God hath chosen them out of the world, therefore the world hates them. john 15.18.19. and 17.14.  
1. They meet sometimes with blows. Pashur smites jeremy, and the Apostles were scourged, Acts 5.40.41. Matthew 10.17.  
2. Bonds and imprisonment. Ioseph's put in the stocks, jeremy is cast into the dungeon, Daniel into the Lion's den, Paul and Silas into prison, 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. john 9.34. and 16.2.  
5. Banishment. David was banished by Saul, Elijah by Ahab, john was banished into the I'll of Patmos, Revelations 1.9. so (Hebrews, 1.3.8.) were the Saints of old.  
6. Death itself. john 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, Hebrews 11.33. to 38. Hence the Church's troubles are called, Great, jer. 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 Lions; some were drowned, others roasted, some thrown from rocks and dashed in pieces. 
V. Euseb. Hist. Engl. p. 319. and Clerks Martyrolog. cap. 6, 7 etc. Deo chari domo privabantur, patrimonio spoliabantur, catenis premebantur, carceribus includebantur, bestiis objiciebantur, ignibus puniebantur. V. Godwin Jewish Antiquit. l. 5. c. 9   
Use. This may inform us that temporal felicity and external prosperity 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. jer. 12.1. but the Cross is the proper badge of Christ's Disciples. A true note of the Church must be proper and inseparable, but this is neither. For, 

1. External prosperity is common to Turks and Tartars, who have (for the most part) more External riches and Temporal felicity, than the Church of God.  
2. The Church is a true Church without it, persecution, and not carnal 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. come. Tom. 3. p. 1314. D. morton's Apolog. l. 2. c. 35. Camero. Tract. in quo Eccles. Rom. praejud. Exam. cap. 8. fol. p. 338, etc. Sharpii Cursus Theolog. P. 2. p. 185.  
2. It shows the folly of the Millinaries, who look for a Church in this world that shall be free from troubles and free from persecution. Then shall the Saints on earth (if you will believe Doctor Homes) be Sinless, Sorrowless, Temptationlesse, etc. Now whether shall we believe Saint Paul, who tells us, that all who live godly (in this life) must suffer persecution, or a Doctor that is lead away with fancies, as I shall make appear (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. Do not censure them for Hypocrites, and such as are hated of God. 'Twas the sin of jobs friends. We should judge wisely of the distressed, else we may soon condemn the Generation of the Righteous; not remembering that judgement usually begins at the House of God, 1 Peter 4.17. and the Church though black 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 Tentations, yet at last she shall be as the wings of a Dove, 

See more Mr. Burroughs Moses choice, c. 7. p. 67.  
Nihil in●elicius eo, cui nihil infelix contigit. Seneca.   Psalm 68.13. (i) God will so bless her with Grace and Peace, that in the conclusion she shall be admired for her beauty and Glory. Gold that is cast into the fire looseth nothing but its dross. Stones by hewing and polishing are fitted for the building, and pruned Trees are most fruitful. Remember that to be without Tentation is the sorest Tentation, job 21.7, etc. Host 4.14.17. Am●s 6.1. Psalm 55.19. Luke 6.26.    
3. Sat down and cast what it will cost you, if you will be Christ's Disciple: it may cost thee the loss of all thou hast, and yet thou hast made a good bargain; thou hast cause to rejoice 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, etc. 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 go no further. 

See Mr. Ant. Burgess on joh. 17.12. Lect. 72. Morbus, signa, Cibus, blasphemia, dogma fuere.  
Causae cur Dominum ●urba secuta fuit.   A respective Religion is no Religion, when the heat of persecution ariseth, such fall away, Luke 8.13. as those did in our Saviour's 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, john 6.26. some out of curiosity to see the Miracles which he wrought, john 6. Others out of malice to carp and cavil, Matthew 22.16, 17. Only some few followed him out of Love and pure Devotion. Sat down then and ask your souls this Question, Can I part with all for Christ? can I rejoice that I have any thing of worth to lose for him? if not, you are not fit to be Christ's Disciple. 
Minus te amat O Deus, qui ali quod tecum amat, quod non propterte amat. Aug.  He that prefers any thing before Christ is not worthy of him. O Lord (saith Austin) 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, etc.  
Answer, Not at all, for as our Tentations increase, so will our Consolations: As we meet with great troubles, so we shall find great joy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundet, redundet. Non dicit aequatur consolatio passionibus, sed exuberat, & longè major est. Theophil.  2 Cor. 1.5. If God single us out for Martyrs, he will give us the Consolations of the Martyrs. If he call us to extraordinary sufferings, he will give us extraordinary strength, 
See Sibyl Tom. 3. concio 6. in Psal. 125.3. and Mr. Robinson, Ephes 6.13. Lect. 3.  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 half consumed: 
V. Tactica sacra. l. 2. c. 8. S. 4. p. 188.189.  O ye Papists (said he) ye look for Miracles, 
V. Roberts on New-Covenant, l. 4 c. 5. S. 3. p. 1536, etc.  here now ye may see one, For in this fire I feel no more pain than if I were in a bed of Down; 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, 
V. Perkins, CC l. 1. c. 8 p. 30.  Luke 24.26. We must be like him not only in Sanctification, but in suffering, john 15.18, 20. Romans 8.17, 18. There are certain remainders of Christ's sufferings reserved for us, sweetened indeed by Christ's Passion, yet unavoidable by all Christ's Disciples, Colossians, 1.24. Philippians, 3.10, 11. 1 Peter, 4.13. Matthew, 20.18, 19 2 Timothy 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, than he desires 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 strangeers here, and may not fall in love with our Inn, instead of our Home. Strangers in a Foreign 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 Absolom, and Adonijah that rise against him. job with his wealth hath a profane wife, job 2.9.10. Meck Moses hath a froward Zipporah. Lastly, God doth it to advance us.  
1. To honour here; Joseph's abasement was the way to advancement, david's troubles the way to a Kingdom, Daniel must be cast into the Lion's Den before he be the second in the Realm. The way to Zion lies through the Valley of Baca (i) the Valley of tears. We must pass through a wilderness ere we can come to Canaan. Hereby we Honour God, and so bring Honour to ourselves. 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 triumphs in their conquests. Hereby we bring more glory to God (in some sense) than the Saints and Angels in Heaven do: for there's no persecutions nor losses for Christ there. So that if the Angels in Heaven were capable of envy, they would even envy the Saints in their sufferings for Christ.  
2. These are the way to everlasting Honour. As women are said to be saved by childbearing, not as a meritorious cause, but as a way which God hath sanctified for the salvation of such as believe: so those light and short afflictions work for us an exceeding eternal weight of glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i) excellentissimè excellens, Hebraeo more verbum geminans Apostolus summam quandam excellentiam indicat. Grotius.  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 recompense of reward; if your sufferings be great, yet remember your reward is greater: 'tis an unconceivable reward beyond the Tongue's expression, or the heart's 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 lose fading, you shall have enduring substance, 
Patiuntur parva ut p●tiantur magna. Aug.  Heb. 10.34. if you loose temporals, you shall have eternals, Matth. 5.11. lose 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 confessed Christ here, so he will acknowledge you at that great day, Matthew 10.32.33. and as you have suffered more for him than others have done, so you shall have a higher degree of Glory, Matt. 19.28, 29.  
[See more, Young's benefit of affliction, cap. 1. Sibs' Cordials, p. 160. calvin's Instit. l. 3. c. 8. S. 7.8. Bifields' Mirror, Treat. of Promises, cap. 8. p. 336. and God's Treasury. c. 28.  
Objection, But I see my persecutors flourish in health, wealth, prosperity, whilst I am poor, persecuted and low.  
Answer, Fret not yourself because of prosperous wicked men, for they shall soon come down, Psalm 31.1, 2.13.35, 36. and 73.19, 20. 'tis a righteous 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'll make jerusalem a burdensome stone to All people, be they never so many or mighty. Zach. 12.3. they shall but wound and cut themselves that meddle with her, they shall all have enough of it who ever they be: as we see in Pharaoh, Saul, Senacherib, jesabel, Haman, Herod, the Moabites and the jews who persecuted Christ and his Apostles 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 than 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, Psalms 9.16. Higgaon, Selah. This is a matter worthy of our chiefest meditation. God will punish all wicked men, 

Significat rem summé meditandam & dignam quae in imo reponatur anim●. Higgaion: comes from a root which signifieth to publish with the mouth, and to meditate with the heart  
Si qui persecutionem patiuntur, beati; qui faciunt quid sunt? Chrysost.   but persecutors of his people, especially. As the Martyrs shall have the highest joy, so their persecutor shall have the deepest sorrow. There is a near 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. 
Non solùm amicorum b●na, sea & mala sunt communia.  Eph. 1.22. & 4.15, 16. & 3.30. and therefore he must needs be sensible 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 Bohemians, within 18. days after he had marked out the names of some Christians to death, 

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. Theatre of God's judgements; l. 1. c. 9.10, 11. Mr. William Cooper on Zach. 122.1649. Mr. Clerks Mirror c. 96. & 83. and downam's Guide to Godliness, l 6 c. 8.   was smitten himself. Though wicked men may forget their wickedness, yet God will not, Amos 8.7. he can tell Amilek 400. years after what he did against Israel, and punisheth him for it, 1 Sam. 15.2, 3. God will destroy the destroyers of his people. If Pharaoh pursue Israel, God will pursue Phara●h. If Mount Seir slay Israel, God will destroy Mount Seir, Ezek. 45. per totum. If Pashur smite jeremy, God will smite Pashur. If jeroboam stretch forth his hand against the Prophet, that hand shall wither. If Herod vex the Church, Vermin shall vex him. And however persecutors may escape in this life, yet they are sure to pay for it in the next, Phillippians 1.28. 
If he deserve to have a millstone hanged about his neck who offendeth but one of these little ones; how many millstones do they deserve to have hanged about their necks, who offend many of these.  2. Thessalonians 1.6, 7.9. Rev. 19.20. and 20.10. let us comfort ourselves 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, whilst the Egyptians dwell at ease: David is in want, whilst Nabal abounds. Here Zion (oft'times) is Babylon's 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, 
Et ego cito vos omnes respondeatis mihi coram altissimo & justissimo judice post centum annos.  and we cite them as jerom 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 jerusalem for the wrong that is done to her, Zach. 1.4. and though he bear long, yet he will not always bear. Tempus erit Turno. There's a time when they shall pay full dearly for meddling with such holy things, jer. 2.3. God hath prepared arrows for to shoot at persecutors, Psalms 7.13. and rather than fail he will make their own arrows 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.  

See downam's Warfare, p 3. l. 1. c. 1. ●otal.  Lastly, 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 joseph in those years of plenty, prepare for years of scarcity, and in the highest prosperity remember the days of adversity, for they may be many; so did job. 3.23.  

Rules.  
That we may be Real Martyrs, and suffer rightly.  
1. The man must be good. The person must please, before the suffering can please. Uprightness breeds boldness, and the Holiest men have ever proved the happiest Martyrs; as we see in Paul, Latimer, Bradford, etc.  
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 jactatione magis quam delectatione for self ends, and not out of love to Christ, and so loose all.  
3. The matter and cause for which we suffer must be good: 
C●usa, non Martyrium, facit Martyrem  for 'tis not the suffering, but the cause which we suffer for, which makes a Martyr. We are never blest unless we suffer for Righteousness sake, Matth. 5.11. When men suffer as murderers, 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 rejoicing, 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 Christ's sake that we are killed (Rom. 8.36.) than 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 repining: lose this, and you lose 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, 
Hoc est vald● gratum De●. à Lap.  or (as the Original renders it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God will thank you for this. This is stupenda condescentio, a wonderful condescension, that God should account himself gratified, and as it were beholding to such sufferers. 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 God's Decree and fore-appointment and special providence, There is no evil (in this kind) but it comes from God, Amos 3.6. Deuteronomy 32.39. 2 Samuel 16.10, 11. Psalm 39.9. job 1.21. Isay 45.7. Hosea 6.1. I create evil, not the evil of sin, but the evil of punishment, which to our apprehension and feeling is evil. Sin is simply & per se evil, but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension only; whatever the Instruments of our troubles are yet God is the Orderer and disposer of them. Joseph's Brethren sell him into Egypt, I, but God disposed it unto good, Gen. 50.20. the Assyrian is but God's rod, which can do nothing without the hand that moves it, Isay 10.5. they have only 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 unless it be given them from above, john 19 Herod, judas, Pilate and the jews, 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 wisdom 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 only bear these Trials Patiently (so as a Heathen may do) but joyfully. When we suffer for Righteousness 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 Variety of Tentations, viz. banishment, imprisonment, loss of goods, Friends, etc. jam. 1.2. We must glory in Tribulation, Romans 5.3. Rejoice even to Gloriation. The Apostles went from the Council rejoicing that they were counted worthy of that Honour to be dishonoured for Christ, Acts 5.41, 45. Paul oft glories that he was a prisoner for Christ and that he bore in his body the mark of the Lord Jesus, Galathians 6.17. He had been whipped, and stoned, and stocked, and he carried the marks of these as so many badges of honour. 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 Cross of Christ, Colossians 1.24. 2 Corinthians 7.4. 
See more Mr. Byfield on 1 Pet. 1.6.  Ephesians 3.13. Philippians 2.17. john 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 rejoiced in losing their goods for Christ, Hebrews 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 cried, Let sire, cross, breaking 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 Emperor threatened Saint Basil with death, He boldly answers, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) O that I might die for the Truth! 
Nil praeter peccatum timeo.   
When Eudoxa the Empress threatened Chrysostom, He sent her word that he had learned to fear nothing but sin. A noble spirit knows not what discouragement means, but like the valiant horse he breaks through dangers, job 3.22, 23. He triumphs in the midst of Trials, and in an holy security he laughs at troubles, job 5.22. Psalm 46. Romans 8.37, 38. They only are the Men that in a Spiritual sense do tread on the Lion, the Asp and Adder, Psalm 91.13. The water in Wether-glasses riseth highest when the Weather is foulest: So God's People when at worst, then are they best: 
See Mr. Strong 31. Serm. Hab. 3.17. p. 148.  when they have nothing in the creature, they have most of God, Habakkuk 3.17, 18. Sense can say, if we want Figs 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 Flocks, 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 go. But when all these fail, and no outward comfort can be seen, yet then can a Believer rejoice in his God. This is the Happiness of God's People, let things go how they will or can, yet he either doth, or may comfort himself in his God. When nothing but darkness is upon the Creature, than 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 down by every light Affliction; when we consider David's condition at that time; he comes to Ziglag, which was given him for a Refuge, He findeth the City burnt, the Inhabitants taken Captive, and amongst the rest, his Wives and his Soldiers which should have aided him, they speak of stoning him, yet in the midst of all these difficulties David corroborates himself in the Lord his God. 

Roboravit se à Mont▪ consortatus est.  
Vulg. confirma●vit se. Syr●ac   We use to rejoice 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 Monarch of the world. Heb. 11.26. 'Tis a great privilege, and a high Prerogative to suffer for the Gospel, 'tis no common gift, but 'tis a gift of freegrace, and special love, All the elect are called to be believers, but not to be public sufferers. Suffering for the Gospel is in some respect a privilege above believing the Gospel. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratis datum est. Beza.  
It is given by grace.  
Bodin. Daemonom. l. 4. c. 3. è Tertul.   Phil. 1.29. such are the house and habitation of God's 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, and 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 bloody Emperors were fain to make Decrees to hinder their Martyrdom. I have read of a woman that in the time of Valens the Emperor, ran with her hair lose about her ears, and her child in her arms, to the place where the Martyrs were slain, and being asked whither she ran, she answered, Crowns 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 and persecuted the men of the Valleys, burnt down their houses, cut down their Trees, took away their cattle and arms, etc. 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, God's people still find it true, when ever they are afflicted from God, or for God, than 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 world's breasts are dried up, than the Heavens and promises breast is full, and running over with consolation. When they cannot rejoice in the Cross, 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 sinful insensibility of God's hand in the trial.  
2. It proceeds not from any natural or moral courage and stoutness of spirit, which may make a man to bear some trials with an Heroic mind, as some of the Heathens did. But Affirmatively, a Saints joy proceeds 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 fowdation of their joy. james 1.2, 3. out of judgement they really account it joy, all joy when they fall into variety of tentations, Knowing that the trial 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 cheerful 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 draws the breast so well as when 'tis very hungry. The fire never burns so hot as in winter, and faith is never stronger than 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 goodness of God, who is pleased to give out most of himself, when we have least of the creature. jacob 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 manifestations 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 Sun shines, casts off his cloak, but in winter, or when the wind blows hard, he wraps it closer to him. So when we bathe ourselves in creature comforts, we value not the promises of God, but when we are stripped of all, than we look after God. When the salt waters are dried up, then there are fresh springs in God.   
Quest. But do all God's servants attain a like measure of joy under the Cross?  
Answ. No, for, 1. Some are dejected, and have little comfort without, and less within. The creature is bitter, and God is not sweet. Many can speak of Gods Supporting presence, but not of Gods joying presence. Now this proceeds either from God's sovereignty, 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 joyful; but Paul says I am exceeding joyful. 2 Cor. 7.4. There is a measure for comfort, as well as for Grace.  
3. Those that have the highest comforts in God, yet sometimes under this or that cross, their comforts may fail them, as we see in Elijah, who fled for fear. And David who had sometimes the heart of a Lion, yet cries out in a tentation, I shall one day perish by the hand of Saul. So he looked 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 ways of well-doing, these are for God's glory, and 'tis a Christians glory, and so brings joy. But afflictions from God are a Christians shame, they cannot so much joy in them, it takes off the comfort, when we suffer immediately by God's hand for sin, and so loose our estates, friends, health, etc. '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 evil of sin is worse than the evil 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 Poison of a Toad, and the bitterness of wormwood, the one is not pleasant but bitter, yet wholesome: but Poison though pleasant, is deadly. Sin like the Poison of a Toad is mortal. Crosses are but the bitterness of wormwood, though it be bitter in the mouth, it is sweet in the belly. Therefore fear sin more than suffering.  
2. See the happiness of a child of God. Take him at worst, and he's better than 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 Devil's prisoner still, if he have not all that he desires, all that he hath is nothing, Ahab is not well, unless 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 cheerful. And if God's servants have so much sweetness 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 whilst they are here below, have but little communion with God, what will be the joy when they shall lie in the bosom of God to all eternity, being freed from sin and sorrow? Oh then get interest and propriety in God, get assurance that he is yours, and then though all Creature-comforts fail, yet you may rejoice. Hab. 3.17, 18. though you want Starlight, yet you have Sun-light; having God for your Portion, you have the Fountain, the Mine, the Treasury, you have an All-suffering, 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 sweetness, the worldling rejoices when he can say, this is My house, and My Land, and My Revenue. So when a Christian 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 darkness upon Providence.  
3. Be much in Prayer, 'tis the Praying Christian that is the Rejoicing Christian. john 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 adds Prayer as the remedy. Phil. 4.6, 7. So observe that connexion. 1 Thes. 5.16. Rejoice evermore. But how shall we attain it? why pray without ceasing. Constant praying, is the way to constant Rejoicing.    

VERSE 13. But evil men and Seducers shall wax 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 Prolepsis prevents an Objection. Whereas some might say, Sir, you have told us that persecution and trouble is ●he lot of God's servants, but you have not told us what shall be the condition of wicked men. Yes, says the Apostle, I shall now tell you. Evil men and Seducers shall grow worse and worse q. d. As good men profit by the Cross and grow better, so wicked men have their progress, they go forward but 'tis in wickedness, they become Graduates in the Devil's School, proceeding from evil to worse, and from error to error, till they become perfect Scholars in the Devil's School. They prosper for a time, and have success in their lewd practices, deceiving others, and being deceived themselves by the Devil. Hence we may Observe, that prosperous wickedness is worse than afflicted godliness. 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 evil men.  
2. They will be Jugglers and Deceivers.  
3. They will be such as grow worse and worse.  
4. They will Actively deceive others, and Passively they shall be deceived themselves.    
1. Seducers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mali, evil men, (i. e.) such as are given to all manner of vices, molesting the godly for their godliness, and raising up persecution against them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt scelerati non simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mal●, sed qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonis & piis exhibent; homines molesti, digni qui malè pereant. Aretius.  These offend not through weakness but wilfulness, not through infirmity 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 reigning lust, as Pride, Self-conceit, Covetousness, Hypocrisy, Uncleanness, etc. 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.  

Hendyadis.  Q. d. Evil men who are Seducers, or amongst all evil men, especially Seducers shall wax worse and worse; so I find the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used exegetically, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim habet interdum exegeticam & interpretativam. Piscator.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impostor, incantator, praestigiator, qui p●aestigiis aliorum, p●aestringit oculos & fall●t, à verb● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incanto, ●ascino: vel à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour luctuosus, sit enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive incantio cum clamore quodam luctuoso. L●ke ●ur Quakers, Howling before they speak.   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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversely rendered, our Translators render it, Seducers, the Geneva deceivers, D. Hammond Sorcerers, the Original will bear all these; though most properly it signify a Juggler, Enchanter, one that by any crafty packing or conveyance beguiles men with false colours, flatteries, and illusions: as the Magicians of Pharaoh deluded him with juggling tricks and empty shows, in which were no reality, but mere delusions; and as Jugglers deceive the outward senses, and make us think we hear and see that which indeed we do not: as Saul thought he saw real Samuel, when 'twas a counterfeit: so these Jugglers 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 die, and make it answer what cast they please. Ephes. 4.14. by sleight of hand they can cut your purses whilst they look in your faces. They have an art of mixing and adulterating the word so as to make it answer their own ends and interests, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cauponantes. Caup●na●t●r v●●bum qui instar cauponum praedidi●ant q●aest●s g●a●iá, vel adulterantes verbum, ut caup●nes s●pè vina aliáque quae vendunt aliis rebus commiscent, vitia● & adulterant pro quaestu. â Lapide.  their own profit or pleasure, they play the Hucksters with it for their own ends. 2 Cor. 2.17. yea many of these spiritual Jugglers are re- Witches, their practices show they are in League with the Devil. Simon Magus one of the first Heresiarches was a Sorcerer, the people esteemed him as an Oracle, and the great power of God, for he had bewitched them with his sorceries. Acts 8.9, 10, 11. Hence the Scripture calls such witches. Gal. 3.1. and compares them to Balaam the Sorcerer. jude 11. and to the Magicians 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 real 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 Devil's 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 Liars and Blasphemers are led by the Devil, But our Quakers are notorious Liars, and horrid Blasphemers. Ergo.  
The major is clear. The Minor I prove by its Parts. 1. The Quakers are notorious 
* Se● Mr. Bourn's disput. against Nayler. p. 47, 48, 49.  liars. They publish nothing but lying doctrine, lying Revelations, lying Signs. 2. Never mwn spoke blasphemies with greater confidence and impudence, they lay all their bastards at God's 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, equal to God, as Holy, as just, as good as he, etc.  
2. Argument. All contemners of Scripture, Sabbaths, Sacraments, Order, Ordinances, Magistracy, Ministry, etc. 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. etc. Mr. Fowler against the Quakers. p. 45. etc. and Mr. Claphams' whole book.  
3. Those that deny the Resurrection of the body, the day of judgement, 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. etc.]  
The time would fail to tell of the Whoredoms, Adulteries, Railing, and dissembling of these wretches, which may be seen in the Books I refer to.  
These Monsters, not men, are not only led by the Devil, but in League with him, which I prove thus.  
Those that have the Infallible Signs 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 evil spirits are familiar with them, (as hath been oft confessed 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 Owl, a Toad, or an Humblebee, as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer, when he lay with a Quaker, 
See Mr. Clerks Mirror. cap, 63. Ed●t. ult.  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, 
V. Irreligion of the Northern Quakers. p. 18, 19  that he was glad to outrun the Quaker. I find also that Fox a Ringleader of the Quakers, is strongly suspected (by some pranks he played) 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 entice any to receive their familiar, and have offered it to any; or when their Associates shall peach them; this is a strong presumption, if not a clear evidence of witchcraft. Thus it was in Spencer's case, and in one 
* See Mr. flaks Mirror. cap. 63.  Toldervey, Thus they dealt with Gilpin, they never let him rest till they had brought him to the Devil, who entered into him, and made him show tricks; and then the Quakers bid him hearken to the Voice 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 Voice within them, viz. the Devil that is in them.  
3. When they can inchant men, when by tying a Ribbon or enchanted bracelet about the wrist, they can make men prophecy, 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, 
S●e Naylers' trial. p. 50.  hath made those who before were disaffected to his way, to become strong abettors of it. So when by their howl and yell, 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 
* See Mr. Pryn against the Quakers p. 9 So did Witches of old. Rous Greek Antiq. l. 7. c. 1.  Quaking; and affectation of violent motions of the body. So the ●astinesse and beastliness of some (in their Quake) Purging upward and downward with most distorted gestures, and fanatic postures, grovelling on the ground, 
* See Mr. Pryn against the Quakers p. 9 So did Witches of old. Rous Greek Antiq. l. 7. c. 1.  foaming at the mouth, running naked in the streets, Roaring and making a hideous noise, show 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 virtue of which they do it.  
Object. Some of these have good Parts, and can speak excellently, Ergo they are not in league with the Devil.  
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 sottish senseless generation in the memory of man. What strange, nonsensical expositions of Scripture have they. Set the Monks and Friars aside, and I think there was never such a generation of Sots and Dotterels in the world. 

Against them, See M. Baxter, M. Firmin. Perfect Pharisee, Mr. 〈◊〉 's Ver●●go. p. 132.  
Eton. Clapham. Irreligion of the Northern Quakers.   The Devil's Image is most visible on them. He is the Prince of Darkness, Pride, lying, Malice, Blasphemy, and these are his genuine suns and sujects, resembling him to the life.  
Upon what grounds these persons are suffered thus to sow the Devil's 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 foully abused by one Atkinson (a blasphemous Quaker) merely 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 cries down Sacraments, Fasting, Prayer, Magistracy, and Ministry. To be silent and patient when we ourselves are wronged,, is Christian and Divine; 
Maledictum silentium quod hîc connivet. Luther.  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 Reverend 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 stir up the Magistrate (since they have more especial influence on him, and are more nearly related to him) that he may no longer bear the sword in vain; but as God hath made him the Drunkard's terror, the swearers terror, and the profane man's terror; so he may be the blaspheamers terror, and the Quakers terror, making them Quake in a better kind, etc. 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 juris 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 juris particularis, of particular equity, such as pertained especially to the Jews commonwealth, 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 fourfold, this was peculiar to their Commonwealth, and not to ours. For, 

1. They were a wealthy people, 
This being controverted in our times▪ makes me willingly to digress, for th● Readers good.  had abundance, and could better bear a loss than we can. To steal an Ox from him that hath a thousand, is nothing in comparison of stealing an Ox from him that hath but two or four.  
2. Violence is oft added to Theft, and the public peace of the Nation is oft broken thereby. Now more regard is to be had of the public peace, then of a private man's life. Melius est ut pereat unus quam unitas.    
The Question than will be, whether it be lawful 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 pity, especially when 'tis committed by reason of extreme poverty and necessity.  
2. There is compounded Theft, when Violence, Assaults, Frights in the night time, especially by breaking of a man's dwelling house whereby the life of him and his are endangered; and in such cases where the offence is multiplied and increased, there the Magistrate may increase the punishment; and inflict death upon the party, as appears 2 Sam. 12.1, 2, 3, 4, etc. 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 die the death; now this being agreeable to common equity, and to the Law of Nature, as appears. Gen. 38.24. where judah (before this judicial Law was publish by Moses) appoints Tamar his daughter-in-Law to be burnt for this sin, and Nabuchadnezzar burnt Ahab and Zedekiah for it. jer.. 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 days on such as practise witchcraft, be they high or low, white or black. As witchcraft is the same for substance now, as it was in the days 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 punished, because they sin against greater Light and Love, against greater means and mercies. Yea, though they never hurt any person, 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 Magistrate 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 presumptions 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 inquire, and make search, and ask diligently, and behold if it be truth, and the thing be certain, that such an abomination is wrought, than they must surely die. Levit. 20. ult. this made josiah 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 
* See Mr. Clerks Mirror cap. 8.  God will; Balaam the sorcerer, fell by the sword. josh. 13.22. Simon Magus fell, and perished 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, 
Est Idololatria execrabilissima.  trust in him, and serve him who is God's professed enemy.  
2. They entice others to forsake God. Witches beget witches, they usually seduce wives, sons, daughters, friends, etc. and therefore they ought to die.  
3. Those that do more especially bring God's plagues on a Land and Nation ought more especially to be punished. But witches and wizards do more especially bring God's 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 Soothsayers like the Philistims. Manasses witchcraft and wickedness brought plagues on the Jews many years after. So 2 Kings 17.17, 18. I have insisted the more on this sin, because witchcraft 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 days of darkness, Revelations 18.23. but now in the glorious Sunshine of the Gospel, and day of special grace to practise such abominable works of darkness, makes men's sins out of measure sinful. We look for Peace, but God may say to us as jehu did to joram, what hast thou to do with Peace, since the whoredoms of thy Mother jesabel, and her witchcrafts 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 show us the form of his House, Ezekiel 43.11. When the Lord will reform a Nation, He first takes away witchcraft from amongst them, Micah 5.12.   

Shall wax worse and worse.  
Wicked men proceed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procedent in pejas, vel proficient in deterius.  but it is in wickedness, they go forward, but they had better sit still, for it is in sin and error. Such progress is no better than a regress; and such proficiency is mere Apostasy. This is true.  
1. In Thesi, in general; if we consider wicked men as they are in themselves, they are all strongly bend to Apostasy, every day they grow worse and worse. As godly men are Graduates in God's 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 Graduates also, and take Degrees in the Devil's 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. Wisdom reproves three sorts of sinners in three Degrees, like steps of a Ladder where men step from one step to another, and each step argues a higher Degree of wickedness than the former. It is bad to love (sinful and sottish) simplicity, worse to scoff 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, 
T●es hîc gradus describuntur malè vivent●um, eorum qui incipiunt, eorum qui perstant, eorum qui planè jam in mala vita acqu●●scunt. G●otius.  Pej●r.  
3. The scorner, Pessimus.   
2. There is Walking, Standing, Sitting. 'Tis dangerous walking, 'tis more dangerous standing, resolvedly in the way of wicked men, but most dangerous when men become Doctors of the Devil's chair of scorners, 
In Cathedra pestilentiae. Sept.  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. Cain served God in Hypocrisy, his rotten heart harboured malice, his malice brought forth murder, and his murder despair. So Saul at first an Hypocrite, then envies David's praise, after seeks his life, then goeth to Witches, and at last killeth himself. So judas, first an Hypocrite, than a Thief, after a Traitor, at last despairs, and then hangs himself. So the Gentiles fell first to Adultery, 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 Virtues, so there is of Vices; one draws on another, wicked men add iniquity to iniquity. Psalm 69.27. as the godly add grace to grace, 2 Peter 1.5, 6, etc. So do these add Vice to Vice till they be ripe for ruin, Genesis 15.16. Matthew 23.32.36. 1 Thessalonians 2.16. that they may fulfil their sins always; always, 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 sin.  
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 wickedness.  
Lastly, They set themselves obstinately on ways that are not good, and then they fear no sin, though never so vile, so Hebrews 3.12, 13.  

How the heart comes to be hardened by 7. steps. See Dr. Maxey's Ser. on Exod. 10.20 p. 80.81.  1. He hath an heart of Unbelief.  
2. He is deceived with some sin.  
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 add drunkenness to thirst, Deuteronomy 29.19. and sell themselves to work wickedness (1 Kings 21.25.) and that with greediness, Ephes. 4.19. they draw on iniquity with cords of Vanity, Isay 5.18.19, 20. Iniquity draws not them so much as they draw iniquity. This drawing implies some resistance and repugnancy in the Conscience against sin at the first. The cords of Vanity note the reasonings by which they induce themselves to falls conceits and notions of sin. The Cart-ropes not the violent oppressing of the conscience to satisfy 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 threads 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 passed the bounds of the word; no more than a viole●● stream doth when it hath broke over those bounds and bonds which bef●●e kept it in, error knows no end, when once men forsake the way of Truth they wander in infinitum. 
Secta sectas parit, & alia aliam damnat. Luther.  As 'tis in Logic, grant one absurdity and I will infer a thousand, and as sin begets sin, blood toucheth blood, and one murder begets another, Host 4.2. So error is very fertile and prolifical, it speedily brings forth a great increase. One error is a bridge to another, Arminianism makes way for Socinianism and Popery, Separation breeds Anabaptism, and Anabaptism, Familisme, Antinomianisme, and what not? Thus one error engenders with another, and begets a Mule or mixed offspring. Africa itself is not more full of Monsters. These increase, but 'tis to more ungodliness, 2 Timothy 2.16, 17. 

Ea est erroris vis ut sisti nequeat, sed. abyssus abyssum invocat. Calvin.  
See Mr. Edward's Gangreen, 1, 2, 3. Parts, and Mr. Bayly Dissuasion 1. and 2. Part.   Ill weeds spring apace, and spread far, when good herbs grow thinn and low. A little of this Leaven will quickly sour the whole lump, Matthew 16.6. when once men begin to tumble down the hill of error, they seldom rest till they come to the bottom. 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 daughter's daughter, hath a daughter. Or as King james said to one that came to be Knighted with a great Ruff; Rise up Ruff and go to thy Ruff, for thy Ruffs Ruff, hath a Ruff: So may these bigbellied Separatists say, Rise up Separation and go to thy Separation, for thy Separations Separation, hath a Separation. The Naturalists observe, that except a Serpent do eat a Serpent it cannot become a Dragon; a man must swallow many poisonous Tenants, before he can be a complete Anabaptist. Even the Devil observes a method in seducing. 

Magis magisque fient inverecundi.  
1. Qu●sti●nes inferent.  
2. Ipsa eve●tent Christianismi fundamenta. G●otius.    

1. He makes men Sceptics in Religion, so that they Question every thing, yet believe nothing.  
2. They become schismatics and make a rent in the Church.  
3. They become Heretics, 
Schisma proles superbiae; malè perseverando fit Haeresis & mater Haereseos.  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 error 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, 
Peccatum quod paenitentia non delevit, ipso suo pondere mox ad aliud trahit. Gregor.  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 reprobate sense and are past feeling, that they may fill up the measure of their sin, and God's wrath may come upon them to the uttermost for their ingratitude 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 Covetousness call, I come Sir. This is the miserable slavery of those who serve divers lusts.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Seducentes & Seducti. 
Elegans Polyptoton.   
Deceiving and being deceived.   
In the words there seems to be an Hysterosis and Inversion of the Order, for in the Order of Nature men first err themselves before they lead others into error. Or we may take the words thus, whilst those notorious Impostors go about deceiving others by their Sophisms and shows of Holiness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i●signis impostor, e●●● nebalo ver sutur. Ar●tius.  the Devil (by the just judgement of God) deceives them. They cozen others, and the Devil cousin's them, leading them into far greater errors; and so they shall be punished on a double account.  
1. Because they err 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, 
See my Schools Guard, Rule 56.  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 seducing. He finds by experience that those things which are taught by men take sooner than if he should personally appear himself. 
Per dulces sermons & b●and●●●quen●●as simplic●●m corda seducu●●.  In times of ignorance and Popery, the Devil appeared more commonly and visibly; but now in these days of light he acts more secretly and subtly working on man by man. As God loves to employ good men for the conversion of others, (not that he needs the help of man, but) for the exercising of the graces of his servants, and for the greater manifestation of his own Glory. So the Devil who is God's ape, loves to deceive men by men. He hath his Agents and Emissaries every where. He hath Magicians for Pharaoh, a Balaam for Balack, a Witch at Endor for Saul, false Prophets to delude Ahab, etc. The world abounds with Devils incarnate, 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 Brother, a Wife, a Friend. Watch against them; and whosoever he be that would draw thee into sin or error, look upon them as the Devils instruments, and say to them as Christ did to Peter, Get thee behind me Satan. As good men delight in converting others, so wicked men delight in perverting others, as those would not go to Heaven alone, so these would not go to Hell alone: and therefore they labour to make others twofold more the children of the Devil then themselves. Of this sort are Jesuits on the one hand, and Sectaries on the other; 
Plus ad destruendum ●alebit unus nebulo, quam decem fidi doctores ad aedificand●m, quamlibet strenuè laborent. Calvin.  either of which with their Flesh-pleasing doctrine will do more mischief in pulling down, then twenty faithful Ministers can build up again in many years. Though the Heresies which these deceivers bring are damnable, yet the Apostle tells us that Many will follow 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 john 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 proneness to error by Reason of the Vanity 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 ways of God, Seducers beguile unstable souls, Ephesians 4.14. 2 Peter 2.14. We are unstable as water which turns with every wind; that which pleaseth us to day, displeaseth us to morrow.  
4. In respect of our sinful simplicity, we are apt to give blind Obedience suspecting no evil, Romans 16.18. We are apt to follow our own carnal Reason against the Word of God.  
5. In respect of error itself, It's easy and pleasant to flesh and blood which makes such multitudes to follow it. The way of Truth is straight and narrow, with much ado is it found, but with the more difficulty practised. He who treads this Track, like jonathan and his Armour bearer must climb the Hill; when others swim down the stream. This is the Reason why so many follow falsehood rather than truth, not because falsehood is in its own Nature stronger than truth, or Satan's stratagems too strong for the Spirit of God; but because these false, flesh-pleasing doctrines agree with our corrupt Nature. therefore 'tis that men do 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 than what hath been long since foretell; 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 job 12.16. Ezek. 14.9.   
2. The Magistrate should restrain such workers of Iniquity; if those that had but a Leprosy upon their bodies must be shut up for fear of infecting others, (Leviticus 13.46.) Surely these deceivers that have a worse Leprosy 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 blood, or an infected house, the neighbourhood. Hence Christ blames the Church of Thyatira not for commanding, but for conniving and tolerating jesabel to seduce his people, Rev. 2.20. The simple seduced people would be pitied, but the obstinate seducers would be punished. 
See caryl, ser▪ on Rev. 2.2.3. p. 33. to 50.  'Tis well observed by a Reverend Divine, that such evil men as are public 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 reform: these, and if there be any like them ought not to be born. 
Qui non vetat peccare cum potest jubet. Sen.  He that restrains not such (when he hath power to do it) makes himself guilty of their sins. When a Judge in Germany was aggravating the guilt of a Malefactor before him, since he had murdered now six men; No (my Lord) says 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 sons, but because he restrained them not by his authority, himself was punished, 1 Samuel 3.13. and usually those wicked ones which men tolerate in their wickedness become scourges to those that tolerate them, joshua 23.11, 12. The greatest mercy is to punish such (saith the same Reverend Author) If you would be a friend to them, punish them, favour and compliance fattens their sins and hardens their hearts, whereas reproof and punishment may possibly reform them.  
Objection, But they are Soldiers, and such as have done good service.  
Answer, Be they what they will, if they will be so bold as openly to transgress the Laws of God, the Magistrate who is (or aught to be) a Terror to evil doers must be so bold as to punish them. He should answer as Canutus a King of the Vandals did, when one desired him to spare his son who had committed a great crime, no says he, sed filio nostro sublimiorem erigite crucem. Make the Gallows higher for my son, who durst break the Laws not only 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 God's 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 Book 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 God's Worship into some by-paths of error to their ruin, The Devil he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 boldness 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 grossly 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, 
Babylon. Infeliciter felix, surgens cadet.  is more dangerous than 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 others. 
Zion. Feliciter infelix, cadens surget.  The prosperity of such fools destroys them. Prov. 1.32. that which makes many so unhappy, is their too much happiness the glittering glass is soon broken, 

Mundanâ prosperitate florentes in malitia sua ultrò procedunt.  
See downam's Warfare. 2. P. l. 1. c. 5.   the rankest corn is soon laid, and the fruitfullest bough is soon slit: If joseph 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 do both, Philippians 4.12. Elisha prayed for a double portion of the Spirit, why so? Why Elijah was persecuted and banished and lived in the Wilderness; but Elisha was to live at Court, and therefore had need of a double portion of God's Spirit to assist him.  
Prosperity hath more dangerous temptations, accompanying it then Adversity. True adversity hath its trials, The Devil like a Fowler lays his Lime-twigs in the Winter when the Birds can get no food; like the Usurer which lieth at the catch for a good pennyworth when he sees thee now arrested and going to prison, than he offers him money for his Estate, 
See eight Seasons, in which Satan Assaults the Soul. Robinson Lect. 2. in Ephes. ● 13. p. 20.  When Christ was an hungry than Satan sets on him, Matthew 4.1.2, 3. Hence Christ calls the time of Affliction the hour of darkness, because then the Prince of Darkness is most busy, & therefore we read of many that in time of affliction and persecution have fallen away Mar. 4.17. Luk. 8.13. Ahaz is branded for sinning in the time of his distress, when he should have been best he was worst, 2 Chro 28.22. Saul in his distress goeth to a Witch, and Asa trusts in Physicians, when we are brought to an Extremity, that is Satan's opportunity as well as Gods, he loves to fish in troubled Waters; this maketh so many Witches.  
When people are poor, sick and vexed 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. james 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 God's hand is on men, than they will pray, Isay 26.16. and learn Righteousness, 
Res adversae Spiritus contrahunt, cogitationes componunt, in ●nosmetipsos nos revocant, ac necessitate quadam quas● flagello, nos ad Virtutem compellunt: Picolomin. Ethic. c. 45.  Isay 26.9. and turn to God, Hosea 5. ult. and 6.1. as we see in Manasses, Paul, the Prodigal. Then a Saul will Sacrifice, and call on Samuel to pray for him, and joab flies to the Horns of the Altar. We never read of any that were converted by Prosperity, 
Nos qui corrumpimur prosperis, corrigimur adversis; & quos intemperantes pax longa fecit, turbatio facit esse modestos. Salvian.  but many by Adversity, 2 Chronicles 33.12. job 33.14. Few of the Saints were ever hurt by Adversity, but almost all of them have been hurt by Prosperity, Noah whilst kept waking by a wicked Generation fell not, but when they were drowned and he came to live in Peace, than he falleth, Genesis 9.20, 21. So did Lot, when he was got out of Sodom and his Righteous Soul was no more vexed with them, than he falleth, Genesis 19.30. David whilst persecuted by Saul, how tender conscienced and watchful was he, but when he came to a Kingdom than we read of his falls.  

1. He commits Adultery.  
2. 'Tis double, not single Adultery, both parties were married.  
3. 'Twas committed against great Light and Love, even after the receipt 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 himself into five sins 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 Drunk, 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 sin without Repentance. All this David did when he changed his condition and came to be a King. Hence we read of David's first ways which were his best, when he was afflicted and low, 2 Chronicles 17.3. Solomon's great prosperity proved a snare to him, 1 Kings 11.3. jonah sleeps when in the Ship, but Prays in the Sea; we have more cause to fear, then to desire prosperity. When the Moon is in the full, it is nearest an Eclipse: When jesurun waxeth fat, he kicks at God, Deuteronomy 32.13. to 17. When men are fed to the full, 

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, recognoscit, exercet. Seneca.   than they go by Troops to Harlots, jeremiah 5.7. When once men are become Lords; they care not for God, jeremiah 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. Honours' mutant Mores. How humble was Saul before he was a King, and how insolent and cruel after he came to a Crown? Catiline whilst poor, had many seeming virtues, but when rich, he put off all Modesty and Honesty. Many like jonathan march well, till they come to this Honey. They are good servants, but ill Masters. 
Men are seldom religious in prosperity. Rarae fumant felicibus arae. See Harsnet on Repentance. p. 448. etc.  Like jeroboam before he was a King, we do not read of his wickedness, but after he makes the golden Calves. 1 Kings 12.18, 20. Innopem copia fecit. Many had been rich, if they had not been rich; they had been rich in Grace, if they had not been rich in Goods. The temptations accompanying prosperity are more dangerous, as being most suitable to our corrupt nature, and most subtle to deceive. Mark 4.19.     
1. Then we are most prone to Pride. Vzziah when strong, 
Quatuor numerantur matres quae pravos pariunt filios. Prosperitas quae parit superbiam, veritas odium, securitas periculum, & familiaritas contemptum.  than 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 Tumour.  
2. Then we are most apt to forget God. Host 13.6. and ready to say with those prosperous wicked men, 
Rich jacob forgets to pay, what poor jacob had promised.  Depart from us. job 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 ruin. Prov. 1.32. most are like to Aesop's Hen, the more she was fed, the worse she laid. 
Magnae felicitatis est à felicitate non vinci. Cl●mang.  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 ourselves 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. 
Secundis rebus ea mala oriuntur in moribus, quae saevientibus pejora sunt hostibus. Hinc Scipio noluit aemulam Romani Imperii Carthaginem dirui. August. de Civit. Dei. l. 1. c. 30.  Prov. 30.9. God may speak to men in their prosperity, and they will not hear. jer. 22.21. The Sunshine 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 spoils of Capua, which could not be conquered by their distresses, in passing over the (almost) unpassable Alps. Superfluities in the body breed more dangerous diseases than defects. A wicked 
* Ludicra ipsa agi jam non possunt prae egestate & temporis miseria ideò non aguntur. Salvian,  poor man cannot do that mischief, that a wicked rich man may. Both extremes are very dangerous. Hence Agur prays, Give me neither Poverty nor Riches. Prov. 30.8. Great Riches are great Temptations, as well as extreme poverty. As to be very rich, and very good, is rare, so to be very poor and very good, is rate. When the Devil tempted our aSviour, 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 Kingdoms of the world to worship him. By the Order of the Devils temptations we may see which is the greatest, for the Devil keeps his greatest Temptations till the last. Fret not then at the prosperity of wicked men, they are to be Pitied. rather than Envied. 

Nihil infelicius felicitate peccantium, quâ paenalis nutritur impunitas, & mala voluntas velut hostis interior roboratur. August. ep. 5.  
Sibbs' Cordials on 1 Pet. 4.17. p. 227, 228.   The sword of God's 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, etc. and 49.16. their joy is but for a moment. job 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. 
Dives est donec evigilet. Aug.  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 God's 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. 
Dona scabelli, non, dona Throni.  Deut. 28. yet they are but blessings of the left hand, and the wicked whom God hates ofttimes, have them in greatest abundance. They prosper many times, usque ad invidiam. 
See Mr. boltons Discourse of True Happiness. p. 50, 51.  Psal. 73. they that do wickedly ofttimes 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 bountiful 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. job 21.30. Let us then improve our prosperity to God's praise, let our Health, Wealth, Peace, etc. improve our Virtues and our Vices, let us not fight against God with his own weapons, but the more he exalts us, the higher let us exalt his Name. 'Twas Jehosaphats great honour, that when he had riches in abundance, his heart was lifted up in the ways of the Lord. 2 Chron. 17.6. He was made thereby more zealous and courageous in God's cause, and went forward with an high and Heroic 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 Temporal 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. jer. 32.39. Host 2.21, 22. The things are good in themselves, and enable us to do good to others, 

Fortuna prospera per se est bona, ex eventu, mala: adversa ve●ò per se est mala, ex eventu, bona. Picolomin. Ethic. c. 54.  
Magni pectoris est inter secunda moderatio, Seneca.   but 'tis our corruption that turns them into poison 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 sails in a high condition; and like Pigeons when they fare best, fear most. The only way to have our mercies continued, 
Prov. 3.9, 10.  is to devote them to God's praise, he never reputes 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 adversity. job 3.25. with the prudent man foresee the storm and arm for to meet it. 
Sperat infestis, metuit secundis, Alteram sortem benè praeparatum pectus. Horat. l. 2. Ode 10.  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. job 14.14. summer lasts not always, the Sun doth not always shine: we should therefore in health prepare for sickness, in Peace for war, in life, for death, and in days of spiritual plenty prepare for scarcity, laying up a good foundation against the time co come, that we may obtain eternal life.  
[See Directions how to use prosperity, in Scudders daily walking. cap. 12. Cannon of Wisdom. l. 2. c. 7. p. 313. Downams' Guide to Godliness. 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.  
WE are now come to the third and last part of this Chapter, 
Per antithesin hortatur ut in iis quae ab ipso didicit perseveret. q. d. utcunque grassetur impietas & ulterius perrumpat, tu tamen perge. Calvin.  in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him. q. d. 'Tis true, in these last day's seducers shall arise, who shall have success (for a time) in their seducing, drawing many into errors with them; yet let not these things affright thee, do not thou malign malignants, nor envy the success of the erroneous, choose none of their ways: 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 courageously keep the truth committed to thy charge (as becomes a faithful Pastor,) against all opposers and Impostors whatsoever. Now since man is a Rational creature, and so is better led by Reasons, 
Facilius ducimur quam trahimur.  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 Scholar. 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 learned them. See how modestly and sparingly the Apostle speaks of himself, and how unlike the language of the Sectaries of our times, is Paul's 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 choice depositum, therefore he ought with all care and courage to preserve it. For what things we are entrusted withal, those things we must faithfully keep (this even nature teacheth us) But the Truths of God are committed to thee O Timohy to be faithfully kept, and as occasion requires to be published to the world. 1 Tim. 1.11. and 6.20. and 2.1.14. The words are diversely rendered, our Translators render it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae tibi concredita sunt. Beza, Estius, Syriac, Arabic.  And hast been assured of. But Tindal, Calvin, Beza, Aretius, Espencaeus, and the Vulgar Latin with others render it; And have been committed to thee, or with which thou hast been entrusted. And the Original seems to favour this last Translation, for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae credidisti, which thou hast believed or been assured of, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita & commissa sunt conservanda & promulganda. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mihi concreditur. So the word is used, Rome 3.2. the Oracles of God were committed to the Jews as a depositum, which they were to keep with all faithfulness for posterity.  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, 
Permane in i●s quae quasi cum lacte suxisti. à Lapide.  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 the things which thou hast learned, I exhort thee to no new or hard thing, all that I beg of thee is, that thou wouldst keep the truth which hath already been taught there; for it would argue want of judgement and folly in thee now to forsake it.  
4. His last argument is drawn from the Excellency of the Scriptures, V. 15, 16, 17.  

But continue thou.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But do thou abide, keep thy station and maintain the doctrine 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 Timothy's way to keep him from wand'ring. q. d. what ever others do, though they fall away more and more, and grow worse and worse, yet do thou continue steadfast in the truth thou hast received. Hence Observe, 
V. D. Sibs Concio ad Clerum. in 2 Tim. 1.14.  Whatever others do, yet God's faithful Ministers and servants must not depart from the truth. Though Israel play the harlot, yet judah must not sin. Host 4.15. will ye also go away? saith Christ. john 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. josh. 14.15. So did Noah, 
Tanta est b●no●rum raritas ut penè unus esse videatur. Salvian.  Lot, joseph, 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 evil, Exod. 23.2. nor err with others, though they be never so good. Ne cum Platone errandum est. We must get an Holy, not a fantastic singularity; we are the Salt of the Earth, and the Light of the World, and must therefore do more than others. Matth. 5.47. Christ expects more from us, than he doth from Formalists, Moralists, and Hypocrites. The righteous excels 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 
* See Mr. gurnal on Ephes. 6.10 p 7. Mr. Rob. Bolton's Saints Guide. p. 128.  singularly Pure, Holy, Humble, Selfdenying. etc. 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 singularity the right way, and become singularly Holy, Exact, Obedient, etc.   

But continue thou.  
Note, God's 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. joh. 1.21. we must hold fast the Truth. 1 Thes. 5.21. abide in it, and walk in it. Rev. 3.3. 1 john 2.19.24. and 2.6, 7, 9 we must part with our lives rather than part with the Truth of God. Revel. 6.9. no frowns or flatteries must drive or draw us from it, we must lose all, rather than 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 Christ's disciples indeed, 
Perseverantia ista non ad tempus neque ad longum tempus, sed ad finem usque efficit discipulum Christi. Rolloc.  when we abide in the Truth. john 8.32. job 2.3. when no Storms nor Tempests can remove us from it, but we stand like Mount Zion which never moves, and like seasoned Timber, never warps nor yields. As that Divine Poet sweetly sings. 
Herbert's Poems. p. 80.   
Only a sweet and Virtuous soul,  
Like seasoned Timber never gives,  
But though the whole world turn to coal,  
Then chiefly lives.  
2. All the promises of Heaven and Happiness, run only to such as are faithful to the death. Rev. 2.10. endure to the end. Mat. 24.13. and continue 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, 
Non incipienti, non fugienti, sed vincenti dabitur.  but to such as presevere and overcome their spiritual enemies, faithfully fight 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still fight by the power of Christ against the enemies of his salvation, though he cannot overcome them so perfectly as Christ did by way of Equality, yet if by way of conformity we resemble him, we shall reign with him. We must win the garland before we can wear it, we must conquer before we can Triumph, 
Deus nummum nec fractum, nec falsum recipiet. Bern.  and strive before we can get the Crown. 2 Tim. 2.5. we must run sincerely, cheerfully, and constantly, if ever we would obtain. 1 Cor. 9.24.  
3. A damns. 1. Such lose 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 john 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 missed of going into Canaan. A man may dig within a yard of a golden mine, and yet for want of a little more pains miss of it. 'Tis said of King Henry the Eighth, that if he had gone on as he began, and as he had cracked the Pope's crown, so he had clean dispossessed him of all; as he had got the victory, so if he had pursued it (as 'twas preached before him,) and as he had unhorsed the Pope, and put him out of the Saddle, so if he had also taken away the Trappings and Stirrups, 
Fox Martyrol. pag. 675.  whereby the Prelates went to set him on horseback again, he had cured all.  
2. Such bring an evil report and scandal on Religion, they disparage the Lords Pastures, as if there were no virtue, sweetness, excellency and life in them, and therefore they forsake them.  
3. Satan will deal worse with such then with others, he'll lay more irons on you, as the Jailor doth on a fugitive prisoner. He will seek to recover the time that he hath lost, by making thee run more furiously in the ways of sin, so that thy latter end will be worse than thy beginning. 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. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prae metu & socordia se subducet.  
See Mr. Strong's 31. Serm. on 2 Chron. 15.2. p. 231.   'Tis a Meiosis, if any man draw back, fly from his colours, and forsake God, God will forsake him, as he did backsliding Saul, the Israelites, judges 2.12, 13. jeremy 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, 
Hi in veteri novam quaerunt semitam.  Shakers', Quakers, that are altogether unsettled, and have no foundation, that are still seeking for New-Apostles, and New-Light; (i. e.) for false Apostles and old Errors. These Sceptical 
* 
Sceptica ●heologia exit in Atheismum, qui enim de omnibus dabitat, nihil tandem credere incipit. Altingius  
See Irreligion of the Northern Quakers. p. 25, 26.   Atheists have a New Religion every week, yea almost every day in the week. 'Tis said of the Northern Quakers (I suppose the Southrens are of the same temper) that in a Month's time they so changed their Principles, that a man could not know them to be the same men, but only by their faces. Lately they were for Episcopacy, then for Presbytery, now for Independency, anon for Anabaptism. and then for any thing. If this unconstancy and mutability in Religion had been a virtue, then must we condemn the generation of Martyrs in all ages, who choose rather to sacrifice all they had, then to part with any part of parcel of God's truth. As 'tis said of Athanasius, maluit mutare sedem quam Syllabam. He had rather lose his Episcopal Seat, than part with a Syllable of Truth. 
See Gelaspy Miscol. l. 2. c. 11. and Strong Ser. 31. on Heb. 12.14. p. 52.  To what end are all those Precepts (if this fickleness were lawful) to stand fast in the faith, to contend for it, Coals. 1.2.23. Philip. 1.27. jude 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 God's plough, they must in no wise look back, but break through all difficulties and discouragements. Constans contraria spernit. True grace breaks through all, jacob 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 God's people, yea and kill them, yet will they forget their God, nor deal falsely in his Covenant. Psal. 44.16. and 119.51. 
See more Example's of Constancy. Mr. Clerks Mirror. c. 30. p. 104.  It was john Baptists high Commendations, 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 conceal the truth, but with the hazard of his life he reproves Herod, and Zachary, and Elizabeth; how constant were they not in talking, but in walking the ways of God's 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 Commandments of God.  
3. Though they were not without sin, yet were they without blame, no man could justly charge them.  
4. They did not only begin well, but they persevered even to old age. v. 7. when they were stricken in years.  
5. 'Twas in a dangerous time when they did thus walk with God. V. 5. 'twas in the days 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 Samson, we must break the cords of difficulties, forgetting what is past, 
Quid est Papa? quid mundus● quid princeps mundi ut propter cum veritatem Evangelii pro qua Christus est mortuus negem? Valeat qui valet, pereat qui perit, ego sic sentiam Deo propitio semper. Luther in Psal. 16.  and pressing towards the work. Like Heroick Luther whom mwn 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 
* See the necessity of Resolution. Robinson on Ephes. 6.15. Lect. 16. and Gournall on Ephes. 6.10. p. 4. etc. Sim●nds his Serm. on 1 Chron. 28.10, Preached. 1641.  resolution. jer. 6.16. Acts 11.23. let the understanding be never so clearly convinced, 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 virtue and strength from Christ. Philip. 4.13. We are never stronger, 
Frustrà nititur qui non innititur, in te stas & non stas. Aug.  than when we are most apprehensive of our own weakness. 1 Cor. 12.10. nor ever weaker than when we trust most to ourselves: as we see in Peter, and in the book of Martyrs; the timorous trembling souls who suspected their own strength, were faithful to the death, when the proud and Self-confident basely turned with the times.  

V. Robinson on Ephes. 6.13. Lect. 5. and 7.  4. Put on the whole armour of God, and gird it close to you. An ignorant, unbelieving, unarmed man hath no heart to fight, 'tis the man that hath the shield of Faith, the helmet of Hope, the breastplate of Righteousness, the girdle of Truth, etc. that like the valiant horse, rejoiceth to meet the armed man. job 39.19, 20. the Apostles were armed with these graces, and see how boldly they go on in despite of all opposition. 2 Cor. 6.4. to 8.  
[He that would see more of Constancy and perseverance, let him peruse Dike on Conscience. cap. 9 p. 130. etc. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult. Gatakers Serm. on Revel. 2.10. fol. p. 317. Downams' Guide to Godliness. l. 3. c. 1. and l. 4. c. 8, 9, 10 Hildersham on Psal. 51.7. Lect. 144. to 150. all those six last Lectures are very useful for our times. M. venning's Serm. on Rev. 2.5.]   

In the things which thou hast learned.  
Observe, That even the best are learners here. Whilst we live in this world (though we should live Methuselahs' days) 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 pressed forward toward the mark still. Philip. 3.12, 13, 14. he disclaims 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 profoundness 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 committed to thee. The truth was not barely delivered to Timothy, 
Creditum fuisse doctrinam Timotheo ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet; plus enim quiddam est commi●ti instar depositi, quam simplicier tradi. Calvin.  but it was committed to him to be kept as a sacred Treasury with the greatest care, Observe, That the Truth of God revealed in the Scripture, is a sacred depositum, a choice Treasure, a precious Jewel which must be carefully kept by all Christians, and especially, by the Ministers of Christ. 
Depositum v●cat sacram doct●inam Evangelii; quia & res est alterius (i. e.) Christi, & pastoribus fida ejus cust●dia incumbit. G●otius.  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, aught to preserve the truth, and contend for the faith. jude 3. we cannot keep the truth without strong contention, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super certare, notat ingens, a●●e & continuum certandi & resistendi hostilus studium. á Lapide in loc●m ubi plu●a  the word signifies to strive with all our might; or (say some) its 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 do it again and again, after one another, as oft as the Truth is opposed. But the Gospel is committed primarily to the care of Christ's Ministers, they are his Heralds to proclaim and publish it to the world, as appears. 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tenacem & mordicus retinentem. à Lapide.  hold it against all opposition, and hold it with both hands, hold it with all our strength, hold it in our Judgements, in our Affections, in our Practice, part with it at no rate to Schismatics, Heretics, false Prophets, etc. As Moses was faithful, and would not part with a hoof to Pharaoh, so we must not part with a tittle of God's 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 doctrinals, he that admits of a little error, will soon be drawn to a greater. Though every truth be not fundamental, yet every truth is a guard to the foundation, the outer skin of an Apple lies 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 only the garment of Truth, but the fringes thereof are useful, 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 errs 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 God's Kingdom, doth in its place uphold the whole Kingdom of his truth. Take away the least Vericulum out of the world, and it unworlds all Potentially, and may unravel the whole Texture Actually, if it be not conserved by an extraordinary power.  
2. Consider that truth is the choicest gift which God ever gave to the sons of men, it is better than any created Ens or Bonum, which are but Truth's twins. Civil Truth is good, but the least Evangelical Truth is of more worth than all the Civil Truths in the world, that are merely so.  
3. Naturally we desire Liberty, now Truth is the Parent of all true Liberty, whether it be Political or Personal; so much Untruth, so much Thraldom, so much Truth, so much Liberty▪ john 8.32.  
4. If you preserve the Truth it will preserve you in the hour of Temptation, as Solomon says 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 Chaff 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 discerning of a danger before it comes, so a clear distinct knowledge 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 surprise 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 Jews, to them were committed the Oracles of God. Rom. 3.2. and 9.4. God hath now entrusted us with this choice 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, 
See ten Reasons why we should defend the Truth, in Mr. Ant. burgess on john 17.12. Lect. 58.  the greater will our honour be in maintaining God's Truth against them all. 'Twas Shammahs' honour (one of David's Worthies) 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 remember 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 engageth 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. 
Raffin. Histor. l. 2. c. 3.  The story of the man in the Council 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 persuade; 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 defending the truth; why 'tis a dep●situm which God hath entrusted us withal, and 'tis well observed, 
Nulla fides sanctior fide depositi, ideoque insames sunt apud omnes gentes qut dep●situm abnegant. Grotius.  that it's a greater sin to embezzle or alter that, than any thing we have borrowed, because this is committed to our justice, but a depositum to our faithfulness, the deposition doth rest upon us as trusty men. Let God's 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 than 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 airy, empty, notional, speculative knowledge; but an experimental practical knowledge. 
Certitudo fidei est maxima certitudo. Scotus.  They must believe before they speak. Psalm 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, etc. He only tells him in brief, Thou knowest of whom thou hast learned them.  
2. Observe, The excellency of the Teacher makes the Doctrine the more taking. This we see even in Humane and Moral Learning, the Platonic Doctrine grew famous because it was professed by Socrates, and the Peripatetic by Aristotle. The Scholars of Pythagoras did so confide in the Dictates of their Master, that when any one asked them a Reason of what they held, they would give no other answer, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Penman 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 Ambassadors they are, and he that heareth them, heareth him, Young Timothy's especially should hearken to the instructions of aged Paul's, who have born the heat of the day, and by experience can teach us the ways of God. Years should be heard speak, job 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 Physicians observe the Principles and Practices of the serious and grave Professors of their way, especially, when grounded on Maxims and Rules of Art. So should young Divines. It ill becomes a young raw Physician to contradict a whole College of Physicians; 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 Child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through Faith which is in Christ jesus.  
THese words contain a third Argument by which the Apostle presseth Timothy to perseverance, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab in●antia (i) cum adhuc esses 〈◊〉. Piscat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puer recens natus. In hoc verbo nonnulla Hype●bole sub esse videtur. Esti●s.   viz. because he knew the Scriptures not only from his Childhood, 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. It's good seasoning the Vessel betimes with goodness. Lois Timothy's Grandmother, 
Gremium huic maternum prima suit Schola Sacrarum literarum. Espens Synagog. judaic. c. 3.  and Eunice his Mother taught him as soon as he was capable, the way of the Lord, 2 Timothy 2.5. Timothy's Father was a Greek and Gentile, but his Mother being a believing jewess seeth to the instructing of her son, Acts 16.1. for the jews were very careful to teach their children the Old Testament betimes, so that their skill therein (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 josephus. Hannah devoted her Samuel, whilst he was very young, to God, 1 Sam. 1.22. and 2.11.24. He began his service in the Tabernacle in his Childhood, 
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. Sanctius.  that he might the better be instructed in God's Law, and be acquainted with all the Parts, Passages and ways of Divine Worship from his▪ tender youth; that so in his age he might keep the closer to it. 'Tis a singular mercy to have good Parents, 

●. Robinson's Observat 16. p. 533.  
●athshebam Sol monem à teneris annis haec docuisse, blanda Lemuelis appellatio quales matribus erga liberos adhuc tenellos usitatae sunt) ostendit. Cartwright.   and specially a good Mother, for she being much about her children hath many opportunities of dropping good things into her little lemuel's, as Bathsheba did into Solomon, Proverbs 31.1. The Mothers of the Kings of Israel are constantly mentioned, and as they were good or evil, so were their Children. Partus sequitur ventrem, the Birth follows 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 Baldpate, it is time to change their Language, and teach them to cry Hosanna to Christ: 
Children are mentioned three times in the Decalogue, to show that God would have his Lambs regarded, john 21.15.  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; endeavouring that as they grow in years, so they may increase in Grace and Knowledge.  
Objection, This is in vain (say profane, lazy Sectaries) to teach children the Words and Terms of Piety, since they do not understand them.  
Answer, Though Children whilst very young cannot come to much understanding, yet the having of Scripture Phrase and Texts by heart, is very useful; 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 Childhood: We should therefore nurse and nourish them up betimes in the knowledge of God's Word as Timothy was, 
Sugant Infanfantes (quoad fieri potest) unà cum lacte Pietatem, & Lirguam Canaan, vel à teneris discant. Cartwright.  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. job 11.12. jeremiah 4.22. and 10.14. We are all by Nature like wild Asse-Colts, Unteachable, Untractable. An Ass is the dullest and foolishest of all creatures, and a wild Ass 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; 
Cogitemus faelicem hujus Doctrinae successum in Solomone, qui rectè à parentibus institutus, peritissimus evasit, & undiquaque instructissimus. Cartwright.  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 Evangelist, and a choice pillar in God's House for the good of many. So Samuel who was given up to God betimes, what an excellent instrument was he in the Church of God. Abraham 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 withal, 
Matu●è sit senex, qui diu senex.  it will have a taste of it a long time after. 

Quae in pueritia discimus diutius firmiusque meminisse solemus. Plato.  
A teneris assuescere multum est. Virg.   What we learn whilst young, it will last with us, so that we seldom or never lose it, Prov. 22.6. and therefore to encourage Parents, God promiseth, if they will faithfully discharge their duty, that he will preserve their Children from Apostasy, Psal. 71.5.6, 9.14.17.18.  
3. This is an excellent means to propagate goodness to Posterity, as we see here, Timothy's Grandmother teacheth his Mother, and his Mother teacheth him, and he teacheth the Church of God, etc. So if you teach your children, they will teach their children, and thou mayest be a means to propagate God's Truth and Honour from one Generation 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 posterity, who shall stand up in your steed to profess God's name and truth before a sinful world.  
4. Such well-bred and timely-taught Children are usually great comforts and ornaments to their Parents, Proverbs 23.15.16, 24, 25. as we see in Abel, joseph, Samuel, josiah, 2 Chron. 34.3. Obadiah, 1 Kings 18.12. David, Daniel, jeremy. All of them began betimes to serve God, and were men of renown in their generations, which may help to take off that Satanical slander which is so rife in the world, viz. that young Saints will be old Devils, 
Angelicus juv●nis senibus Satanizat in annis.  they cannot hold out. Whereas the contrary is commonly 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 fond bred and left to themselves are the Parents shame and sorrow, and oft come to untimely Ends, Proverbs 29.15. as Absalon, Esa●, Adonijah.  
5. Children are the Seminary and Nursery of the Church and commonwealth, 
Maxima cum in Repub. tum in Ecclesia copiosae messis Spes, ex familiae rectâ & debitâ institutione pendet. Cartwright.  now as our Seminaries 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 influence upon our lives, 
A juventute pendet reliqua vita, quales enim sumus juvenes, tales erimus & senes.  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 days. Drunkard's then and Drunkards for ever, lewd then and lewd for ever  


Argillà quidvis imitaberis udâ. Horat.  
Dum tener est natus, generosos insere mores.   6. Youth is most Teachable and Tractable, like soft wax or clay fit to be form and framed to any thing, ready to take any Impression. Like a tender twig ●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. 

Opprime dum nova sunt subi●ò mala semina morbi,  
Pharmaca nascenti sunt adhibenda male. Ovid.   It's good bearing God's Yoke, whether of Correction, Doctrine or Discipline, in our Youth, Lamentations 3.27. No creature so wild but it may be tamed, if taken whilst young. We see those that would teach or tame Horses, Lions, Hawks, Dogs, Bears, they begin with them betimes; the Horse is broken whilst a Colt, and the Lion tamed whilst its a Whelp, etc.  
Use, This must stir up Parents to season the tender years of their Children 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. Hebrews 12.9. As in the Ark 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 go together, we will not beat a dog, but we will put it into his senses as well as we can, 
Woodward child's portion, Chapter 3. Sect. 1. Aristot. Polit. l. 7. cap. 17. Picolomin. Ethic. l. 10. cap. 30, 31, etc. Zepper Polit. l. 1. cap. 5.6, etc. And especially, that Excellent Book of Plutarch, styled The Education of Children, Engl. fol. p. 1, pag. 1, etc.  and show him what it is that we beat him for. The primary cause of so much profaneness 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 sacrifice their sons and daughters to Devils, Psalms 106.37. Ezekiel 16.20. yet in a Spiritual sense negligent profane Parents do worse, for they sacrifice not only the bodies but their souls to Satan, and so bring forth children to that great murderer the Devil, Host 9.13.  
[See ten very quickening Considerations to stir up Parents to this Duty, 
And ten more in Master Boltons' Saints Guide. p. 230. etc. And 5. Mot. in Master Croftons' Treatise of Catechising, p. 125, etc.  in Master. Baxsters' Saints rest, Part. 3. cap. 14. Sect. 11. to 18. and Master woodward's child's Portion, an excellent piece. Charron of Wisdom, l. 3. c. 14. Robinson's Essays, Observat. 50. Master Philip Goodwin Domestic Duties, on Deuteronomy 6.6. p. 358, etc. 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 days unto God who is the best of beings, 
Da florem non faecem.  He is our Creator, who hath made us the best of beings next the Angels, 
Verba notitiae connotant affectus & actus.  when 'twas free for him to have made us the basest of beings, we should therefore 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. john 17.3. we should remember him betimes, in the morning of our days (as the words are rendered by some) in the choicest time of our life, in the days of our Elections, 

In diebus Electionum tuarum. Ar. Mont.  
Invenes apud Haebreos dicuntur. Bachu●im (i) electi, strenui, anirmosi; juventus enim est quid activum (teste Aristotele) nec potest quiescere.   in our most flourishing time, when the best of things are to be chosen by us, from 16. to 40. is flos aetatis, the cream and flower of our days wherein we are most strong & active, and so most fit for the service of God. Show me any that can show better Title to thy youth then God can do, 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 temporal life to his praise.  
He gives the best wages and so deserves the best work: Godliness hath the promise, Proverbs 22.4. Matthew 6.33. 1 Timothy 4.8. and though we cannot see the profit presently, yet light and joy is sown for the Righteous, Psal. 97.11. Yea, his work is his wages, 
It is a work of Dignation, and not of Indigence, that God is pleased to use us as Instruments in his service.  and such employment is our high preferments which made Paul to bless God who counted him faithful, and set him in the Ministry, 1 Timothy 1.12. besides the obedience of our youth is the most free Obedience, 
Posse & nolle nobile est. Sen. When men have strong Temptations to sin, and yet can deny themselves, that is excellent.  and so more acceptable to God, jeremiah 2.2. He remembereth the kindness of our youth especially, when we can follow him through a Wilderness of Temptations and trials, and a Land that is not sown with profits and delights. This made him to call for the firstborn, 
juventus est purissima pars Ecclesiae, & primitiae spiritus sunt suaviores & fervidiores. Doctor Sibbs Concio ad Clerum. p. 41.  the firstfruits, 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 john 2.13, 14. And if we serve him in our good days, he'll help us in our evil ones: if we spend our Youth in his service, 
See Mr. Philip G●odwin Domest. Duties, on Eccles. 12.1. p. 493, etc.  he will support us and supply us in our Old Age, Isay 46.3.4. But if you dishonour God now, and prefer his professed Enemy before him, giving the Dregs to God, and the Wine to the Devil; he will give you up to spiritual judgements (which are the sorest judgements) he will hide his face from you and take no pleasure in you, Isay 9.17. I will not joy in your young men, implying that when young people walk in God's way, they are God's joy and delight. When young people are proud, profane, idle, wanton, unclean, etc. Then come Fevers, Sword, Pestilence and cut them off. When Israel fell to Idolatry, than a fire consumed their young men, Psalms 78.63. and when they grew obstinate and incorrigible than 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 sins of thy Youth in Order before thee, the end of thy mirth will be bitterness, Eccles. 11.9. Be therefore persuaded, not only to creep or go, but to fly from the lusts of Youth, 2 Timothy 2.22. every Age hath its sins, old Age is pron●●o security, and Covetousness and Youth to six sins especially. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. Magno studi●, magnòque aninimi conatu; fugimus enim quae periculosissima, & nobis infensa sunt.   
1. To Pride and self-conceitedness, they are prone to Pride in heart, Habit, Hair, and New-found-Opinions: Hence the Apostle would not have a Minister to be a Novice, lest he should be puffed up with Pride, 1 Tim. 3.6.  
2. To sensual Pleasures, as Gaming, Feasting, Hunting, Drinking, Danceing, (Eccles. 11.9. judg. 14.10. job 1.14.) and especially, to Wine and Women which steal away their hearts, Hoseah 4.11. It was a young man that followed the Harlot to her House, Proverbs 7.7. And therefore Solomon's Mother counsels young Solomon not to give his strength to Women, Proverbs 31.3, 4. Oh how many persons hath the Devil destroyed 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 Heels than 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 God's Method: 

First, get Grace, first Spirituals, and then Temporals follow, Matthew 6.33.  
Secondly, 'Tis impossible to prescribe a set time when every one should marry, there is so much difference in men's Constitutions, Callings, Conditions, etc. Yet if I might advise young people, I should scarce advise 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 experience in worldly Affairs, 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 Child, when God brought her to Adam. Of all people that we read of in the Scripture, Kings did use to marry soon, that so they might have Heirs betimes, yet we read of few of the Kings of Israel that married before twenty. 'Tis not for Children and green-heads rashly to run upon such weighty undertake; 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 error: Old Birds, stayed Professors, are not so soon caught with this Chaff. Hence the Apostle Exhorts young Timothy to continue in the Truth, 1 Tim. 4, 16.  
4, Rashness, Headiness and Revenge; such were Rehoboams young Counselors, 
Temeritas est flu●entis aetatis, prudentia senectutis. Cicero.  1 Kings 12.6.10. Youth is void of judgement, Prov. 7.7. and apt to fly in the face of a Reprover.  
5. A disesteeming and slighting of old Age. They were young ones that mocked the Prophet, 2 Kings 2.24. and despised job 30.1.12. 'Twill be our wisdom to fly these lusts betimes. It's a comely sight to see mortified and selfdenying young people. They are subject to stronger Temptations and more violent Affections, there is a greater propensity to sin 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 suitors, the World, the Flesh, the Devil, all cry be mine, be mine. They all lie in wait for the flower of our days. The Flesh casts baits, 
See more in Master Henry smith's Sermon on Eccles. 12.1. Parlow on 2 Timothy 1.5. G●yffith God's building. p. 143. etc. Vindication of Presbyter. Government by London Ministers.. p. 150, etc.  the World digs pits, and the Devil sees snares. So that unless we be magnanimous and resolute we shall be foiled and overcome.  
6. A sixth sin of Youth is, Neglecting the seasons of Grace, not knowing the day of their Visitation, a slighting the tenders and offers of God's 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 doors of our Hearts for entertainment, Revelations 3.20. The Devil doth his utmost to hinder the match; and therefore he persuadeth young persons, that they are too young to be godly, and too young to deny themselves in point of pleasures and carnal 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 easy.  
1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repent Hereafter. Many have an Intentional, 
Cras corvina & reproba, Vox est. Cl●mangiis.  but no solid Repentance, they resolve to repent, but they resolve not when, 
Vult & non vu●t piger.  and so delay, till the day of Grace be 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 run after him, Canticles, 1.4. john 6.44. We must observe God's time or we lose all.  
3. How dost thou know that thou shalt live till thou art old, younger, and better than thou are gone. Shorter graves than 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. jer. 22.21, 22.  
5. If it were in our power, yet we may in no wise deal so disingeniously 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 wisdom to lay the greatest load on the weakest Horse. Old Age, (though in itself it be a Blessing) yet is accompanied with many troubles, sicknesses, and diseases, they are the dregs, the Lees, the Winter of our days. 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, etc. then the Eyes grow dim, the Ears deaf, the Hands tremble, and the Legs are feeble, and the Memory fails.  
'Tis a time of spending, not of getting, and such compulsive Repentance is seldom true. 
juveni parandum seni utendum.  They are cursed that offer the blind and the lame in Sacrifice, Malachi 1.8. ult. and if the blind and the lame were abhorred of David's soul, much more of Gods, 2 Samuel 5.8. 'Tis the greatest Wisdom 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 knocketh.  
'Tis good sailing whilst the Ship is sound, the Pilot well, the Mariners strong, the Gale favourable, and the Sea calm. The only way to find the Lord when we seek him, is to seek him in due time, even Now, 2 Corinthians 6.2. Behold, Now is the acceptable Time. Now he calleth all men every where to Repent. See how the Holy Ghost prevents Objections. I'll repent hereafter. No, it must be now, Acts 17.30, 31.  
Object. I am rich, or I am poor, I am a jew, 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 whilst '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 jer. 13.15, 16. Zech. 1.4. Zeph. 2.1, 2.  
Now because we are naturally averse and backward to this special duty, 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, 
Poenitentia sera ra●o verae.  as late Repentance is seldom true, so speedy repentance is seldom 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 haste to receive him joyfully. Luke 19.6. This is a reward itself, and carries meat in the mouth of it, there is a sweet resentment in the remembrance of a well-spent youth. Never did any repent of repenting too soon, but many have Repent their deferring so long.  
2. 'Tis more Easy; any thing taken when 'tis young, is more easily wrought upon. A twig is easily bend, a disease taken in the beginning, is easily cured; 
Qui n●n est hodiè. etc.  when every thing by delay grows worse. When the fingers are grown stiff, 'tis ill learning to play on the Lute. An old disease is hardly cured. The longer a Tree grows, the harder 'tis to pull it up. The further a Nail is driven, 
Malé tincta ingenia ut nigrae lanarum nullum alium colorem imbib●nt. D. Sibbs,  the harder 'tis to pull it out again. The acting of sin strengthens the Habit, and when sin is become Habitual, connatural, and customary, 'tis hardly cured. jer. 13.23. Isay 26.10, 11. let favour be showed to the wicked, (i. e.) all those common favours of preservation, supportation, food, raiment, health, wealth, etc. yet he will not learn righteousness though it be a lovely thing.  
1. In the land of Canaan literally, where God had promised all blessings, as the Church with all her Privileges and Ordinances, yet in despite of all these favours they will do unjustly.  
3. They will not ('tis not so much they cannot) behold the Majesty of the Lord, 
●n Winter Gentlewom●n Can hide their nakedness, but in Summer 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.  in his special works of mercy and judgement, when men are hardened and habituated in sin, not all that Mount Sin●i or Mount Zion can afford, neither johns austerity, nor Christ's 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 men's bones are full of the sins of their youth, they usually go with them to their graves. job 20.11. 'Tis well observed, that in our Saviour's 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 darkened. 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 stir to goodness. Thus Simon Magus was held in the bonds of iniquity. Acts 8.23. Every reigning sin is a bond which the Devil casts about men. So that they cannot stir a step in the way of grace. Besides Satan hath a strong plea against the soul, he'll plead prescription, and so many years' possession which is eleven Points in Law.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  3. 'Tis more fruitful, 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 lieth our glory. joh. 15.8. Suppose a man should never Repent till he were old and ready to die; though such a man may be saved, yet his Graces are not so conspicuous, 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, 
Sancti●icat, di tat, ●●ana● quoque ●urg●re ma nè. Most true in a spiritual sense.  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 Beautiful, 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 josiah, Samuel, Obadiah, etc. As a word spoken in season, so a work done in season, is both delightful and profitable. 
Aestatis tempus est fructificandi tempus, quae aestate sterilis est, hyeme foecunda non erit. Muscul.  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 months. Ezek. 47.12. God loves to have this Mannah of grace gathered early. Exod. 16.21. 'tis the kindness of our youth that he delights in. jerem. 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 entreated to any goodness. james 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 receipt of custom (a gainful Trade) and he presently forsakes all and follows Christ, when he called Simon and Andrew, james and john, 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 delays, he invents no excuses, he consults not with flesh and blood, but he presently obeys, 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, 
jussus exire patriam, exivit; jussus perigrinari in terra Canaan, pigrinatus est; famis necessitate pressus, patienter tulit primogenitum suum Ismaelem unà cum matre dumo ejicere, jussus ejecit. Muscul.  and to go to a Land that he knew not, he must forsake a certainty for an uncertainty, and he doth it presently. Gen. 12.1, 4. Heb. 11.8. Acts 7.3, 4, 5.  
2. The Lord commanded him to circumcise himself and his family; note, though Abraham were 99 years old, and had a great family, in which there was 300. and 18. which could bear arms; yet the Selfsame day was Abraham circumcised, and all the men of his house. Gen. 17.23.  
3. Above all his sincere obedience appears in his readiness, to offer Isaak in Sacrifice at God's commandment. Gen. 22.2, 3, etc. God bids him take his Isaak, 
Quot verba tot stimuli & tentationes.  his only son Isaak, his only son Isaak whom he loved, and go offer him in Sacrifice; and the Text tells us that he rose up early in the morning, and took Isaak, etc. 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 man's.  
3. His only Son, if a man have many sons, he may the better part with one, but if a man have but an one and only son, it goeth near him to part with him. Zach. 12.10.  
4. His only Son Isaak, his laughter and joy, the Son of the Promise, (Gen. 21.12.) in Isaac 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 Ishmael, 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 allows 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 journey, so long his soul must be kept in suspense.  
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, 
Deus imbeciliores medicis, praecipuos praecipuis exercet tentationibus. Muscul.  but he must be sacrificed 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, etc. D. George Downam's Servant on the same Text, and Doctor Maxey. Venning's Milk and Honey. 2. Part. p. 88 Sect. 257. Sibelius 1. Tom. p. 1. etc.]  
6. Consider the shortness and uncertainty of our days, 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 Vapour that quickly vanisheth. 
V Mr. Ley's Funeral Ser. on that Text  james 4.14. like a flower that soon fades. Isay 40.6, 7, 8. job 14, 2. Psal. 102.11. and 103.15. james 1.10. 1 Pet. 1.24. Like a Post or a Weavers shuttle, that fly speedily. job 7.6. and 9.25. We are obnoxious to above 300. diseases, and to excessive Passions of joy, sorrow, fear, envy, etc. which have killed many: besides thousands of Casualties, a Tile from a house may kill thee, judg. 9.53. a Beast may slay thee, 
Mille modis m●rimur, uno bene.  a Hair, a Fly, a Raisin stone may choke thee, as it hath done others. There's death in our Pots, Cups, Beds, Board's, etc. Death borders on our Birth, and our Cradle stands in our grave; we lament the loss of our Parents, how soon shall our friends bewail ours, and as our life is short, so 'tis Uncertain, no man knows when, where, or how he shall die. I am old (saith Isaak) and know not the day of my death. 
Id●o latet ul●imus dies, ut observetur omnis.  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 itself is short, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opportunitas est celeris. Hippoc.  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. 
Non semper sacras reddunt Oracula sortes Ipsaque non omni tempo●e fana patent. Ovid.  Grace is not every day's offer, and therefore we should walk in the light, whilst we have the light. john 12.35, 36. as the day is ordained for men to work in, so is the day of Grace, 
There is but one acceptable time, which being neglected is as a bird escaped out of the hand, or a shaft shot out of a bow, which cannot be recalled again. Stock.  wherein we must store ourselves against the winter of afflictiou. 'Tis our harvest time wherein we must double our diligence. Prov. 10.5. In this we may learn wisdom from the men of the world; The Smith strikes whilst his iron is hot; The Husbandman makes hay whilst the Sun shines. The Mariner observes his Wind and Tide, the Lawyer his Terms, the Chapman his Fairs and Markets, and the Gardener his Seasons. Yea, shall the Stork, the Crane, and the Swallow know the time of their coming, 
Tempestates suas vel bruta percipiunt, naturali instinctu & alteration quadam in temperatura ad id tempus contingente edoctâ Pemble.  and shall not we know the day of our Visitation? jer. 8.7. Doth the Bee lose no fair day, and doth the Ant in Summer provide for Winter? Prov. 6.8. and shall not we in the Summer of youth provide for the Winter of old age?  

See Mr. Gournall on Ephes. 6.11. p. 93, 94. etc.  8. Shall the Devil observe his seasons to do mischief. Matth. 13.25. and Thiefs, Heretics, and Harlots take their opportunities to act their Villainies. job 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; 
See Mr. Ant. Burges Spi. Refining. 1 Part. Ser. 6.6 p. 403,  witness those Pathetical expressions. Psal. 81.13, 14. jer. 4.14. and 13. ult. Ezek. 18.31. he knocks at the doors of our hearts by his spirit, by his word, by mercies and menaces, if by any means he may prevail 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. jer. 29.13.  
10. Neglecting the day of our Visitation increaseth wrath, 
Demus operam ut dum tanta in Christo offertur gratia, eam manu fidei continuo apprehendamus, secus enim si neglecta & elapsa fuerit semel occasio gratiae, tantam aberit ut aliquid nobis sit profutura ista qua nunc offertur gratia, ut etiam auctura sit justam damnationem. Rolloc. in John 3.17.  and provokes the Lord to cut off young persons in the flower of their days. If a man should every day be adding sticks to the fire, and Oil 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 fetcheth his arm, the heavier will the blow come. Such Treasure up wrath against the day of wrath. job 36.13. Psal. 7.11, 12. Rom. 2.5.  
11. God takes special notice of people's delays, and sets down every Minute that they abide in their sin, and abuse his Patience, hence he cries. Proverbs 1.22. How long ye simple ones will ye love simplicity? and Psal. 4.2. O ye sons of men How long will ye love vanity? and denounceth a woe against jerusalem for her dallying and delaying. jer. 13. ult. 
See Mr. Naltons' Fast Serm. on that Text.  Woe unto thee O Jerusalem, wilt thou not be made clean, when shall it once be? After how many wooings and warn, after how many Invitations and Exhortations, wilt thou still continue Impenitent and unreformed? how long wilt thou defer thy Returning to me? when wilt thou be cleansed from thy old abomination, 
Quamdiu haerebis in vi●iorum tuo●um foedâ pluv●e? Sanctius ? thou talkest of turning, and makest some offer, but when wilt thou turn in earnest? what not after so many years' purifying Sermons? not after so many melting mercies? not after so many purgeing judgements? not after so many days 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? many say they cannot leave their drunkenness, swearing, etc. yet for gain, or for fear, in some companies they can forbear. So that the will is worse than the understanding. jeremy 6.16. Psal. 78 10. Isay 30, 9.15. and 42.24. jeremy 5.3. and 8.5. Zach. 7.11. Rom. 8.7.  
12. God's Spirit will not always strive with sinful, 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 die. Ezek. 24.13.  
13. Such sin against the Attributes of God.  

1. They sin against his Wisdom, as if God knew not which were the fittect time for them to repent in.  
2. They sin against his justice, whilst they say in their hearts God will not punish, though they be impenitent. Deut. 29.19, 20.  
3. They abuse his Goodness and Patience, which should lead them to Repentance. Rom. 2.5. Hence those that have favour showed them, and yet will not learn righteousness, are charged with this, that they will not behold the Majesty of the Lord, Isay 26.10.   
14. Such sin against equity and common Reason. Reason itself bids us speedily obey such as counsel us for our good, 
See more in my Beauty of Holiness. cap. 6 per totum.  especially if they be our superiors. If a Prince should send a Pardon to a Rebel, provided he humbled himself and submit, Reason itself tells us that such a one were very unwise, if he would not accept of mercy upon such easy terms.  
15. Consider what an exceeding hard thing it is to Repent. 'Tis no less than the change of nature, old customs and habits which are very hardly broken. jer. 13.23. To change a Lion into a Lamb, fire into water, darkness into light, is a work of omnipotency, and such is Repentance, 'tis not in our power, 'tis God's 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 
* V. Crashaw's Serm. on Psal. 140.3 and Tailor's Types. p. 306, and 327. Church's Treasury. p. 146. Weemse 1. Vol. p. 97.  Poison of the soul. Rom. 3.13. now the sooner we vomit up this poison by a free and full confession of it, the better.  
2. Sin is the souls sickness, it stabs and wounds the conscience; now diseases and wounds, the longer they go undressed, the ●●rdlier are they cured.  
3. It's a Thief to us, and a Traitor 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 Traitor to our Sovereign, is Treason.  
4. 'Tis a Debt, 
See more Mr. Burroughs evil of sin, and Dr. Bolton in Folio.  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, madness, darkness, blindness, filth, etc. 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 less to God. Prov. 3.28.  
18. We shall cause joy in Heaven. Luke 15.7.  
1. God himself rejoiceth that he hath a new son, he esteems more of one poor, 
V. M. Calamies Fast Se●m on Ier 18.7, 8. p. 41, 42.  humbled, repentant sinner, then of ten thousand proud pharisees, who in their own conceits need no Repentance.  
2. Christ rejoiceth to see of the travel of his soul, and that he hath a new member added to his mystical body.  
3. The Holy Ghost rejoiceth that he hath a new Temple to dwell in.  

Lac●ymae poeniten●●um sunt Argel● 'em vinum. Bern.  4. The Angels in Heaven rejoice that they have a New Fellow-servant to sing praises to their Lord.  
5. The Church rejoiceth 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 man's heart that discerneth times and seasons. Prov. 22.3. Eccles. 8.5. ●phes. 5.15, 16. he is wise to redeem the Time passed with repentance, the time present with diligence, and the time to come with providence. 
Opportunitas vi●um indicat.  He observes the fit time of doing Gods commads. '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 Ruin to a person or Nation. God hath appointed a season wherein to call and convert men, and those that slight these seasons undo themselves, when the harvest of grace is past, and the summer ended, no wonder if men be not saved. This very sin ruined jerusalem, the not knowing the day of her Visitation. Luke 19.42, 44. when God gives people space to repent, and they will not repent, than he casts them into a 
* Percutiam cum morbo & aegritudine, ut quae modò in voluptatum lecto quiescit, decumbat in lecto aegritudinis. à Lapide.  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 Quicken thee to a speedy improvement of them, that thou mayest have cause to bless God, that ever thou readest these lines, and they may never be a witness 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 preached Isay 1.1. jer. 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 Seedtime of his youth sows nothing but Tares and wild Oats, in the harvest of his age must not expect a crop of corn. But he that sows 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. etc. Mr. jer. 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. Tailor on Titus. p. 47. etc. Mr. Obad. Sedgwick. Rev. 3.20. Mr. Gross Ser. on Luke 19.41. p. 242. Mr. Wheatly's Redemption of Time. Mr. Ant. Burgess Spi. Refining. 1. Part. Ser. 75. and Mr. john downam's Warfar. l. 2. c. 29, etc. 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 Timothy's should read the Scriptures betimes. Those that are devoted to the work of the Ministry, should be seasoned betimes with Scripture-Learning, they must even suck it in with their Mother's milk. 1 Tim. 4.6. They must not give themselves to the Reading of Tristlers, as many young men that first begin with Schoolmen, Controversialists, Fathers, Postilers, etc. This breeds so many Arminians, Socinians and Heretics; they are given up in judgement to believe lies, for contemning the Scriptures of Truth. As for the 
* 
Non est ●pe●aepretium (praesertim junioribus) Scholiastico●um plac●●s inniti, quia tal●s Scholast●cus evadit ple●ú● que phantasticus ut a●anea seipsum eviscerans ad capiendas muscas. D. Prideaux.  
Nihil pejus nimio acumine. In utrámque partem d●sputant omnia, vix quicquam certi habent. V. D. Arrow-Smith. Tactica S. O●at. 2. p. 11. etc.   Schoolmen they bring forth Cobwebs, fine for Thread, but of no use. They torture their Reader with abundance of vermiculate, rotten, hollow Questions, with many needless Queries and Utrums. 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 modern Divines will yield more solid Divinity, than all the Schoolmen with their vain disputations, Jejune distinctions, Quodlibetical, idle, curious, Sceptical Queries, and mere speculations, Yea, Bucer affirms that there is more Holiness to be found in Seneca, then in most of the Schoolmen. They 
* 
Hipotius superstitionibus & subtilitatibus litant, quam Textûs simplicitati. V. Altingium Tom. 2. P. 1. Problem▪ 3. p. 17. etc.  
Bowles Pastor. Evangsl. l. 1 c. 19 p. 125.  
D. Prideaux fasci●ul. Edit. 2. in fine. p. 1▪ 2. etc.  
D. ●●bbs Concio ad Clerum. p. 46.47. Tactica sacra. Oratio 2. p. 11. etc.   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 shows the folly of the Papists who cry. Plus apud se valere unum Lumbardum (Scholasti●ae disciplinae Patrem) quam centum 
† 
Yet Erasmus confesseth that he learne● more from one short page of Luther's writings, then from all Thomas Aquinas his great Books.  
Habeantur Patres dum rectam viam indicant pro Luminibus, at nobis sit unicum numen. Rivet Isagoge ad script. c. 18. p. 269. ubi plura. Et Bowles Pastor. Evangel. l. 1. c. 19 p. 122. etc.  
V. Tossanus his Synopsis of the Fathers and the Schoolmen.   Lutheros, ducentos Melancthones, tre●ent●s Bullingeros, quadringent●s Martyrs, quingentos Calvinos.  
2. Others prefer the reading of the Fathers before the sacred Scriptures. Though we Reverence the ancient Fathers, and bless God for their Light, yet the Ancient of days is more ancient than 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 than the saying of a thousand Augustine's, origen's, Chrysostom's, &c. Men had need to be well grounded in the Scriptures, before they read the Fathers; for we should try the Fathers by the Scriptures, and not the Scriptures by the Fathers. He that will not believe 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 jer. 6.16. p. 24, 25. Mr. Traps Com. on 2 Tim. 3.16. Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luther's Colloq. English. cap. 29.]  
It is well observed by a Pious and experienced 
* M. Ezek Culverwell's Time well spent. p. 297. & 321.  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 only 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 Scriptures, and of them at the least 4. Chapters daily, in like manner (for the increase of my knowledge) to spend 3. hours in the forenoon in searching out the sense of the hardest places, as two in the afternoon in searching 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 knows the Scriptures, and his Grandmother and his Mother taught him. Priscilla a woman instructs eloquent Apollo's. 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 privilege, that in Gospel-times all shall know him from the greatest to the least. jeremy 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. john 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 only sufficiently, but richly and abundantly. Colossians 3.16. and therefore 'tis that he blames his people, 
V. Chameir Controvers. Tom. 1. l. 1. c. 1. and B. Usher's Body of Divin.  that when he had preached to them the Magnalia legis, the great and choice things of his Law, yet they accounted them as strange things. Host 8.12.  
4. Observe, That the Scriptures are not so dark as some would make them, if women and children must read them, then sure there's something plain in them. As there are Depths in them where the Elephant may swim, so there are Fords where the Lamb may wade. The plainness and perspicuity 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. Ushers Body of Divinity. p. 21. Hildersham on Psalm 51.6. Lect. 102. and Lect. 144. p. 768. Camero. de controvers. judic. cap. 10. pag. 598. Folio. Walaeus Loci come. p. 143. etc.  
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 completed. Hence Observe,  

Tria sunt quae V. T. dignitatem nobis dicunt viz. ejus Materia, efficiens & finis. Materia sunt praecepta sacra & Historiae. Efficiens, Deus; finis aedificatio & salus Ecclesiae. Hornbech.  That 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 God's Spirit? This is a great Controversy in our days, I shall therefore.  

1. By Arguments prove the Old Testament to be Authentic, and still in force.  
2. I shall answer all the Anabaptistick Cavils that are raised against it.  
3. I shall make some brief Application.   
1. The Scriptures of the Old Testament are of Divine Authority, Canonical, 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 aught still to be observed by us. but Christ and his Apostles have commended 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 john 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. Apollo's is commended for his admirable dexterity in opening the Scriptures of the Old Testament, Acts 18.24.  
2. Christ and his Apostles (to show 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 jacob. When a Question arose about Divorcements, Christ hath recourse presently to the Old Testament, and allegeth 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 Christ's 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 do 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 Abraham's being justified 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 Testament 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 Moses and the Prophets are the Word of God; Hence they are called, His Statutes, his Testimonies, his Law and his Commandments, 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 Prophecy (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, than they do ill that reject it, to follow some Ignis fatuus, some New-light of their own inventing.  
4. He that denieth the Old Testament (when it crosseth his Lusts) will when a Temptation comes deny the New Testament also; for the Penmen 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 falsehood in Moses; but the same Holy Spirit which spoke by Peter, Paul, john, etc. Spoke also by Moses, Isay, David, jeremy, Luke 1.70. Hebrews 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 Testament by believing that Christ would come, 
Novum Testamentum in Vetere velatum, & Vetus in Novo revelatum esse, dixit, Augustinus.  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 Testament 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 Testament, yet) went about to justify their rising against their Superiors 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. joel 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 blasphemers 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 will not believe) Now that Christ is already come, according to the Promises and Prophecies of him, is as clear as the Sun, by Old Testament proofs. 
Quomodo probabitur demonstratiuè, Christum esse Messiam illum nisi per Vetus Tectamentum? comparando & c●nferendo praedictiones impletas, Luke 24.27. Hornbeck.   
1. He came into the World at the time foretold, Daniel 9.24. after seventy weaks (i) forty nine years the Messiah shall come, therefore the Messiah is now, for from that time till now is two thousand years 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 meek and lowly (not a glorious earthly King that should come with fire and sword to subdue Kingdoms) 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 God's judgements on the Jews to this day, who desired his blood might be on them and their children, and it is so, 
See more in Mr. Hieron Ser. on Luke 7 70. p. 115.  for at this day they are a cursed, scattered, contemptible people: This Argument convinced a Jew fourscore years ago in England. Thus we see the necessity of the Old Testament in this respect. [See more Reasons in Master Rolls Confession of Faith. p. 30.31, etc.   

An Answer to the anabaptistical cavils against the Old Testament.  
Objection If the Old Testament be not abrogated, than we are still bound to Circumcision, Sacrifice, and other Legal Rites.  
Answer, It doth not follow, for though these Jewish Ceremonies are now abolished, 
Abrogata est Lex Ceremonialis non quoad usum Historicum, sed Typicum ac signifitativum tantùm. Arnoldus. The Ceremonial Law is still a Teacher of Moral Duties, as 1 Corinthians 5.7.13. and 1 Timothy 2.8. and james 1.18.  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 Pedagogy was, and how God ruled his Church then.  
2. That we may be thankful to God who hath set us in a better condition, 

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.   and eased of all those tiresome journeys and costly sacrifices. Now what fallacious arguing is this? because the Types and Sacrifices of the Old Testament are abolished. Ergo, all the Old Testament is abolished. Every freshman can tell them, à parte ad totum non valet Argumentum, E. g. Some compounded Anabaptists are notorious Heretics, shall we therefore conclude that all are so? All that they can gather is this, That since the Ceremonial Law is ceased, Ergo, something in the Old Testament is ceased. This no man denies, but under this pretence to cast off all the Old Testament wherein are so many excellent instructions tending 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 Doctrine of Moses and the Prophets as if it should vanish, 
By disannulling the Old Testament, he doth not mean the Books of the Old Testament, but that old manner of publishing, administering and applying the Covenant. Lyford.  for than he should contradict himself, Acts 26.27. and Christ Luke 24.27.44. and Peter, Acts 10.43. but he speaks expressly of the Ceremonial Types and Sacrifices, which he calls, V. 5. Shadows of Heavenly 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 john.  
Answ. We must distinguish of these Terms the Law and the Prophets.  
1. Sometimes they are taken Generally for the whole Body and Canon of the Books of the Old Testament.  
2. Sometimes for those Legal Sermons and Types of the Messias to come, 

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.   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 john, and therefore there needed now no more predictions, but a manifestation of the Messias to Israel, which was john's Office to do, john 1.29. the Prophets showed that Christ was to come, and john shows that he was now come. So that here the Anabaptists run into the former fallacy, 
Argument and. à particulari ad Vniversale, & à par●e ad totum.  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 Veil is taken away by Christ.  

Evacuatur in Christo non V. T. sed velamen ejus. Aug.  Answer, By the Veil is not meant the Law of Moses (as Socinus would have it) but the blindness and hardness of the Jews, which by their conversion 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 Laws of Moses (which will not be granted) shall we therefore cast off all the Old Testament, as the Prophets, Psalms, etc. God forbid. The New Testament doth not abrogate but illustrate the Old, and makes things clearer. Christ is the substance of both; 
Accessione Novi T. Non perfectius, sed clarius factum est. V. T.  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 God's Spirit were sufficient as the Quakers say the Light within them is, then farewell Old and New Testament both, and such high attainers there are (in their own conceits) that have cast off both: But the words are to be taken Comparatively: In Gospel times they shall not be so much taught by men, 
See this Text more fully opened, in my Sal Terrae. c. 5.  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 God's Spirit shall accompany his Ordinances and make them fruitful; Ergo the Old Testament is abolished. This is Anabaptists Logic.  
2. I answer ad Hominem. Is not this an Old Testament proof, and if it be abolished, why do you make such use of it against the Scriptures and the Ministry?  
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, john 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 interficiens, 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 necessary, Necessitate medii.  
3. Necessitate Signi, 'tis a sign we are Christ's 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 knows what is sufficient for man, better than we; he could have comprised his word in a lesser Volume than the N.T. but since in his wisdom and goodness he hath provided not only sufficiently, 
Summâ sapientiâ & bonitate non solum ad sufficientiam, sed ad plenitudinem fidei dispensare nobis voluit. Polan.  but abundantly for our direction and comfort, we may not quarrel at his goodness, 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 come. Tom. 1. P. 2. p. 281. Hornbeck contra Socin. l. 1. c. 4. Sect. 1, 2, 3. Arnoldus cont. Socin. cap. 1. p. 4, 5, etc. and Mr. Lyford, Plain man's Senses exercised, cap. 2. p, 40, etc.]  
Use. 1. Serves for reproof to those Manichees Marcionites, 
The Manichees 1400. years ago denied the Old Testament, whom Saint Austin confuted; yet this is some of the New-light of our Times.  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 Laws. Psal. 119, 126. The Court-Bishops went about to destroy the second and the fourth Commandments, (in their Practice especially) and God hath cast them out; a Sect are now risen, that go about to destroy all God's Laws, 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 person, 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 forgive 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 profaneness; for how many sins are there which are expressly condemned in the Old Testament, which yet are scarcely mentioned in the New. E. g. How oft is the profanation of the Sabbath forbidden in the Old Testament, and the profaneness of it threatened with death, and the due observers of it blessed and encouraged. Now if the Old Testament were abrogated, we should be at a great loss 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 Usury 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 forbidden in the Old Testament, 
See Mr. Edwards' Gangrene. 3. Part. p. 3.14.  and not in the New, hence some Sectaries have maintained that 'tis lawful to marry within the Degrees forbidden in the Old Testament, etc.  
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 precious 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 counsel of God to their people. Acts 20.27. so people should desire to hear and know all Gods counsel revealed to us in the Old and New Testament, things revealed concern 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 faithful must build. Ephesians 2.20. being built on the foundation of the Apostles and Prophets. (i. e.) on the Doctrine of the Scriptures of the Old and New Testament, a house without a foundation will soon fall. He that knows not Gods will revealed in Scripture, must needs miscarry Hence 'tis that Christ would not have us barely. read, 
Scrutamini (i. e.) come labour & diligentiâ ●ff●aite, a●canes Seripturarum thesauros, u●i qui scrutantur venas auri & argenti terram effodiunt ut aurum inveniant. à Lapide.  but search the Scriptures (john 5.39.) of the Old Testament, where we shall find many excellent Lessons.  
1. There we may see the glorious work of Creation, how God made man holy and happy, how we lost this happiness, and how by Christ we are restored again. Gen. 3. and 2. 
Rom. 1.1. and 16.26.  To fear us from sin, here we may see God's judgements on the Old world, Sodom, Pharaoh, Egypt, jerusalem, and Lot's 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 Cor. 10.1.6. Heb. 11.   
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 God's servants walking up to those Precepts, and how wonderfully God preserved them in their integrity. Here you may see Abraham's Faith, Lot's Hospitality, jobs Patience, David's Zeal, Joseph's Chastity, Noah's Righteousness, Moses his Meekness, 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 ourselves by.  

V. T. rectè intelligentibus est prophetia Novi. T. nam V. T est occultatio novi, in N. T. est manifestatio veteris. Aug.  6. The Old Testament gives great light to the New, there is a mutual Harmony and agreement between them, so that like stones in an Arch, they strengthen and hold up one another. We cannot so well understand many places of the New Testamentt, unless we compare them with the Old. Hence Christ oft speaks, and the Law. john 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. its Types and Allegories, if he have not some insight i● the Old Test. So john 3.14. cannot be understood without some knowledge of the brazen Serpent mentioned in the Old Test. The Old Test. in many things is larger than the New, and so is very needful to be known. There's Physics in Genesis job, Psalms.  
2. There's Ethics in Proverbs and Ecclesiastes, for the right ordering of our lives.  
3. Politics in the Judicial Laws of Moses, very useful for the well-ordering of a commonwealth.  
4. There is in the Old Testament the best, pleasantest and truest of 
* 
V. Stoughton David's Love to God's 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 publicarum, 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. 〈…〉.   Histories, from the beginning of the world to our Saviour's time; here we have the Rise and Ruin of many famous Kings and Kingdoms, for the space of nigh 4000 years, 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 infallible word of God, let us receive it with all Humility and Thankfulness, as an Epistle sent to us from the great God. Here is the Fountain, the Life, and all the Treasures of wisdom included. Here is all things needful for our salvation, in it is nothing superfluous or vain; but a sweet harmony and agreement of all parts, and therefore is to be wholly received by us: for as the Philosopher delights in all Aristotle, the Physician in Galen, the Orator in Tully, and the Lawyer in justinian; so and much more should a Christian embrace the whole Bible, and welcome it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prising it as one of the choicest gifts which ever God gave to the sons of men. How zealously did our Forefathers (considering their light) affect the Scriptures? when one of them in the beginning of the Reformation gave a load of Hay for a piece of the Epistle of Saint james in English. How will their forwardness condemn our backwardness, and their zeal our lukewarmness?   

The Holy Scriptures, etc.  
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 special property and adjunct. viz. their Holiness. The Holy Scriptures.  
2. From their Effects, they are able to make us wise unto salvation.  
3. From their 

Authority, Verse 16, 17.  
Utility, Verse 16, 17.  
Perfection. Verse 16, 17.    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Holy Scriptures. 'Tis not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those eminently holy letters, those sacred Scriptures; the article is emphatical, 

V. Ravanel in verbo, Scriptura. Num. 4. distinct. 1.  
Scipturae nomine sacra Scriptura per Anton omasiam significatur. Matth. 22.29. Joh. 5.39.   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 whatsoeur. 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 than Revelations could have been. 2 Peter 1.19.  
Observe, The word of God is holy Scriptures; this is its proper Adjunct and excellency, 'tis holy, Rom. 1.2. They are perfectly holy in themselves, all other writings are profane further than they draw some holiness from them, which yet is never such, but that their holiness is imperfect. 
Sacra dicitur, quia à Deo diclata, et divinitus inspirata, res sacras ad aeternam salutem necessarias continet. Bucan.  Now the Scriptures are called holy in five respects.  

1. In respect of their Author and principal cause. viz. the most holy God.  
2. In respect of the Penmen and 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 profane. They teach us Holiness in Doctrine and Practice. They call upon us for Self-denial, Universal obedience, and teach us to do all things from holy Principles, and for holy ends.  

See Mr. Ant. Burges Ser. 91. on that Text.  4. In respect of their End and Effect. viz. our sanctification. john 17.17. by reading, hearing, and meditating on God's word, the Holy Ghost doth sanctify us. Psalm 19.8, 9 The word of God is not only pure, but purifying, not only clean per se, but effectively a cleansing word.  
5. By way of distinction and opposition, they are called Holy to distinguish them not only from humane and profane, but also from all Ecclesiastical writings. They have their naevos and must have their grains of allowance, but the holy Scripture is pure and perfect.   

Quo Spiritu Scipturae factae sunt, eo legi desiderant, ipso etiam intelligendae sunt. Bernard.  1. This must teach us to bring pure minds to the Reading, hearing, and handling of God's 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 David's Psalms without David's spirit; so no man can rightly understand the word of God, without the Spirit of God. Carnal, sensual hearts, and such divine spiritual works will never agree. A vessel that is full of Poison, cannot receive pure water; or if it could, yet the vessel would taint it. 

See more in my Schooles-Guard. Rule 1.  
Si ab ipsis etiam gentium vanis planéque prophanis sacris arcebantur prophani; certè multo indignius fuerit quenquam Christianum ad earum quas solas verè sacras esse scimus, literarum monumenta ac adyta illotis manibus pedib●sque irrumpe●e. Tylen. Syntag. cap. 9   'Tis not for unclean beasts to come nigh these sacred fountains, lest they defile them with their feet.  
2, Take heed of profaning the holy Scriptures by playing with them, or making jests out of them. 
* See Mr. Clerk's Mirror. cap. 119. p. 583. Folio.  It's a dangerous thing, Ludere cum sacris. See 7. sorts of prophaners of the holy Scriptures condemned, in Mr. Traps 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 God's ways, enables him for duty, discovers to him the snares of sin and Satan, and so makes him wiser than 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, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non est simpliciter instruere, sed sapientem reddere. Gerhard.  
Qui ritè scit uti Scriptures; huic nihil ad salutem, nihil ad bene vivendum deest. Calvin.   but in Eternals; they teach us not earthly, but Heavenly wisdom, even such as will never rest till it have brought us to salvation. q. d. O Timothy, I am now dying, and ready for Martyrdom, thou must therefore expect no more teaching from me, this may trouble thee (as the loss of Elijah troubled Elisha, when he saw his Master taken from him into heaven) yet be not despondent, 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 Ministerial requisits.  
Observe, The word of God alone is able to make us wise unto salvation. Psalm 19.7. Luke 16.28, 29. john 5.39. and 20.31. james 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 only to the word of God. 

Insigne Sacrae Scripturae encomium, quod non ali●ndè petenda sit sapientia quae ad salutem s●fficit. Calvin.  
See B. Usher's Body of Divinity. p 6.   Aristotle, Plato, Socrates, Epictetus, Seneca, Plutarch, may teach us Moral wisdom; 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 wisdom. john 17.3. Acts 4.12, it will save a man and his house. Acts 11.14. This made the Apostle prefer the wisdom of God in the Gospel, before the wisdom of this world. 1 Cor. 2.6, 7. the Virgins that walked according to this Rule are called wise. Matth. 25. True wisdom consists in finding the way to blessedness, and walking in that way to the end. Psalm 2.10, 11, 12. Deut. 4.6, Prov. 15.24. and 19, 20. jer. 6.16. Ephes. 5.15, 16. they die fools and beasts, how politic soever they have been for worldly ends, if they have not provided for eternal salvation. Psal. 49. ult. Prov. 5. ult. jer. 8.8, 9 and 17.11. Luke 12.20. This Doctrine like a two-edged sword, cuts both ways.  
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 add many old, mouldy, moth-eaten, superstitious Traditions to be believed as necessary to salvation: and so come under the curse of Adding to God's 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 consequence from salvation, contrary to Gods express command, who would have all without exception of rich or poor to read his word. Deut. 6.6, 7, 8. and 31.12. john 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 heaven's 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 pharisees, 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, etc. 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 Augustine's in the reading of Tully. 
August. Confes. l 3. c. 4.  If you will be wise indeed, Read the Holy Scriptures, they will make you savingly wise, they will teach us all things necessary to salvation, 
Vis sapiens verè reddi? lege sacra. Aretius.  and what can we desire more.  
[See how the knowledge of God's word excels all other knowledge in sundry particulars. Hildersham on john 4.21. Lect. 34. Doct. 3. and Lect. 36. Doct. 6.]   

Through Faith which is in Christ jesus  
That is, by faith whose Foundation and Object is Christ with all his benefits. The holy Scriptures though they instruct us sufficiently unto salvation, 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. john 3.19, 20. If a man offer us never so good an Alms, yet unless 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 interest in Christ, as is clearly and learnedly proved by a Reverend Divine of ours. Oh then make much of this Grace, 
Mr. Blake in his Treatise of the Covenant. Chap. 12.  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, 
Oh quam te memorem, fides Virtutum 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, etc. D. Arrowsmith Tactica sac●a l. 2. c. 7. Sect. 13. V●● plura.  fear not; for he that seeks my life, seeks thy life, but with me shalt thou be in safety, 1 Samuel 22. ult. This is the Mother of all our Graces, the Fountain from which they flow. All Grace is in Faith Originally, Radically, Fundamentally, Virtually. 'Tis the primum mobile which sets the other wheels going. 'Tis that work of God which contains all other good works in it, john 6.28, 29, 40. All duties, all doing and suffering without Faith are displeasing unto God, Romans 14. ult. we must pray in Faith james 1.6. Hear in Faith, Heb. 4.2. communicate in Faith, by this we feed on Christ, and lay hold on him, creed & manducasti. Aug. This makes all we do to prosper, 2 Chron. 20.10. 'Tis a Grace of perpetual use, 
Vtilius est quod semper quam quod aliquando utile. Aristot. V. D. Arrowsmith, Tactica sacra. l. 2. c. 7. Sect. 11, etc.  in prosperity and adversity, in sickness and health; in prosperity it keeps us watchful and humble. job 3.25 in famine, fears, wants, it keeps us cheerful. Heb. 3.17, 18. such righteous ones excel their wicked neighbours. Prov. 12, 26. they are the only 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 precious than gold. 1 Pet. 7. Rev. 3.18. This brings plenty and propriety in all. All is yours; to believers Christ gives his choicest 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 john 5.12. freedom from death Natural in respect of its sting, 1 Cor. 15.55. from death spiritual, john 5.29. and from death Eternal, john 3.16.  
To a believer Christ is all in all, Colos. 3.11. 1 Cor. 3.22, 23. 
Christ is All in all to a believer in 37. Particulars. Robinson's Christ all in all Mr. Sam. Ward Ser. 1. p. 1. Robotham Pretiousness of Christ. Tailor's Types, venning's Mysteries of Christ. Moses Unvailed. Sangars Morning Lect. p. 39 and 28. Mr. Burroughs', Saints Treasury. See on Colos. 3.11. p. 31.  All comfort and salvation is terminated in him, Zach. 9.9. In him doth fullness, all fullness dwell, john 1.16. Col. 1.19. and 2.3. in Christ is a fullness of wisdom to answer for our folly, 1 Cor. 1.30. a fullness of life to deliver all believers from death, john 14.6. We are dead till Christ by his Spirit quicken us, Ephesians 21. hence he is called a quickening Spirit, 1 Cor. 15.45. a fullness of Liberty to free us from our Spiritual bondage to sin and Satan, john 8.36. 2 Cor. 3.17. He is that Valiant joshua 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 fullness of Glory, 
Vxor coruscat radiis mariti.  a man without Christ is a Tohu Vabohu, without form or beauty, an Ichabod in whom is no glory, like Reuben he can never excel, 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 herself she may err 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 ourselves we are black, 
Vxori lis non intenditur.  yet in Christ we are comely; though poor in ourselves, yet rich in him; though black in the world's eye, and black in her own eye by reason of sin and misery, yet she is fair in Christ's eye; who is a faithful friend and soul-solacing jonathan to comfort his in all their distresses john 15.14, 15. A Physician 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. Roger's of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith, on john 3.15. M. Perkins on Heb. 11. Doctor Preston on Faith, Doctor Sibbs third Volume on Hebrews 11.13. Dykes Righteous man's Tower, p. 32.33. and on Sacrament, Chap. 11. Boltons' Directions for walking, page 52. Barlow on 2 Tim. 1.5. watson's Charter, chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master joseph Symonds sight and faith chapter 11. Master jeremy Burrowes Treatise of Faith, Vol. 8. and Saints Treasury, page 68 Dan. Dyke on Matthew 4.3. Doctor Holidays 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 perfect throughly furnished unto all good works.  
THe Apostle the better to encourage Timothy to study the Holy Scriptures, goeth on to prove that they are able to make one wise unto salvation, and that by an Argument drawn from a full and sufficient enumeration of those things which are necessary to salvation. Where he commends the Holy Scriptures upon, A threefold account. 

1. For their Dignity, and Authority.  
2. For their Utility.  
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 
* (i) By Inspiration 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 err. Dutch Annot. in locum.  Inspiration of God.  
2. For their singular Utility, which is fourfold.  

First, For Doctrine to teach the Truth.  
Secondly, For reproof of Error, and false Doctrine.  
Thirdly, For correction of sin and evil manners.  
Fourthly, For Instruction in Righteousness, and good Works.   
3. From their complete perfection, enabling a Minister for his Office, verse 17. especially those four Parts of it before named, v. 16.  
1. The Apostle commends the Scrpitures in respect of their Divine Authority, they have not Angels or men for their Author; the Prophets and Apostles were but the Penmen, 
* Prophetae & Apostoli fuere quasi calamus in manu Dei. Gregor.  Secretaries and Instruments of the Holy Ghost, to write what he should Dictate to them. So the Angels were but God's Messengers to declare the Law to his people, Galathians 3.19. 

V. Perkins CC. Lib. 2. Cap. 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divinita● inspirata, vel Spiritu Sancto Dictante conscripta quod non suo instinctu, judicio, ductu uti profani Historici & Philosophi sua conscripser●nt, sed Sacrasancto inspirati locuti sunt & scripserunt Sancti Dei Homines. á Lapide in locum, ubi plura.   The Scriptures have God himself for their more immediate Author, 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 only 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 himself, is true of all the Penmen of Holy Scripture, the Spirit of the Lord spoke by me, and his Word was in my tongue, 2 Samuel. 23.2. it is he that spoke by the mouth of his Holy Prophets, Luke 1.70. And bid them Write, Revelations 14.13. They spoke not what pleased themselves. but they spoke and writ as they were moved by the Holy Ghost, 2 Peter 1.21. they were powerfully 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acti impulsi.  moved, acted, and carried out of themselves to write, say and do, what God would have them, Nehemiah, 9.30. Micah, 3.8. Acts, 28.25. Hebrews, 13.7.  
2. He commends the Scriptures for their usefulness and profit which they bring both to Teacher's and Hearers, 
V●ilis ad omnem vitae partem, ad omnia Loctrinarum genera. Bulling.  which is fourfold, whereof two are Theorerical, pertaining to the information of our judgements in matters of Doctrine.  

1. Teaching the Truth.  
2. Confuting Errors. 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 Righteousness.     
1. They are profitable for Doctrine and Instruction, they teach men what to know and believe, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad Doctrinam scil. sanam.  they instruct us in all Truth necessary to salvation, viz. concerning God, Man, Christ, Law, Gospel, Heaven, Hell. He first begins with Doctrine, which in Order must go before all the rest; for it is in vain to reprove or exhort unless we first teach a man, & inform him of his duty.  
2. For reproof of Error and Confutation of false Doctrine. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad redargutionem. q. ●ex iisdem fontibus confirmatur Veritas, & refutatur Vanitas. Rectum est Index sui & obliqui.  
Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capio, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangul●, nam qui refellitur obmu●escit, vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeo, quod is qui aliquem reprehendit, ejus facta patefacit▪ & quasi in lucem fert: est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratio falsi. Aristot.   A right thing is a sufficient judge of its own straightness, and the crookedness of another thing. There is an elenctical power in the Scripture to stop the mouths of gainsayers, and to discover the by-Paths of wicked men. Titus' verse 9 We need not run to General Councils, or send for Ancient Fathers to determine Controversies, or confute Errors; 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad correctionem. Redargutio & correctio parum differunt, nisi quod posterius ex priore manat, nam recipiscentiae initium est malorum nostrorum ●gnitio, & Divini judicii sensus. Calvin.  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, 
Ad instructionem in justitia (i) ad justam & sanctum vitae conversationem. Estius.  and so is profitable for instruction in Righteousness and good works; it being the most perfect Rule of Righteousness.  
5. The Scripture allures us to Piety by the sweet promises of the Gospel, 
Vt Doctrina est credendorum, redargutio confutandorum, correctio vitio●um, ita instructio est Virtu●um. A●●tius.  and so is profitable for consolation, Romans 15.4. which is comprehended either under Doctrine or Instruction, for he that will comfort another must first inform him of the Wisdom and Goodness 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 find a Medicine for it in the Scriptures. So that in these 4 branches is contained ●he sum 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: 
Hic locus est Achilles Protestantium Bellarm. l 4. de verb. Dei. c. 10.12.  and therefore both he and Estius have invented all the ways 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 john, especially, when Timothy was an Infant. Now if the Old Testament (say they) were a perfect Rule, than the New Testament would be superfluous, and void.  
Answer, By Scripture here is meant not only 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 Paul's Epistles as is gathered from 2 Timothy 4.6. So that then there were extant all Paul's Epistles, all the Evangelists, and all the Books of the New Testament, excepting the writings of john, and (as some conceive) the writings of Luke.  


E●si Apostoli plura scripserint, ea tamen non esse diversa ab iis quae in V. ●. continentur. Name in V.T. novum latet, in Novo Veins patet. Gerherd.  
See this excellently cleared by Mr. Hildersham, on john 4. Lect. 44. Apostolorum Doctrina non fuit nova quoad essentiam, etsi quoad Circumstantias habuerit novitates. Arnoldus contra Socin. cap. 2. p. 11.   2. To omit conjectures, let us grant that the Apostle speaks of the Old Testament, and that he acknowledgeth they were able to make a man wise to salvation. 'Tis true they were so, neither do the writings of the Apostles add any thing as to the substance of the Old Testament they only explain the Law and the Prophets, clearly showing 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 days. 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, than 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 profitable, 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 only a Partial one; and though it be profitable, yet 'tis not sufficient without unwritten Traditions. They are not here excluded no more than Second Causes are excluded (saith Bellarmine) from the generating of things in the World, as the Sun, etc.  
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 necessary 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 alone is able (saith the Apostle) to make us wise to salvation, and therefore 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 only profit and conveniency, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utilis, quod dicitur non tantum de Vtilitate & convenientia, sed de sufficientia ac perfectione, ut idem sit ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baldwin in loc.  
Quid ad sufficientiam deesse potest, ubi adest perfectio? D. Morton.   but also perfection and sufficiency, the Scriptures have an All-sufficiency 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 knows not that All Scripture, and the whole Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consul D●ctis. Chamier. Tom. 1. l. 8. c. ●. & Ames. Bell. ene●vat. l. 1. c. 6. mihi p 81.82.  equivalent and the same. So All is taken in other places Collectively, and not distributively, 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. 
Tanta est scripti cujusque authoritas, quanta est Authoris veracitas & potestas. Brochm●nd.  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 himself for their more immediate Author; It is he that hath given them, to inform the ignorant, to recall the erronions, to correct the vicious, 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 God's People may be made every way fit and complete for all the services of his calling.  

See Mr. Baxter's Saints Rest, l. 2. cap. 14.  Observe, That the sacred Scriptures are the very word of God. Holy men were but the Instruments, 'tis God that is the Author of them; they were but the spirits amanuensis 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 Author. Heb. 10.15. what was uttered by the mouths of the Prophets, God spoke; what they delivered was by direction 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. Host 1.1. and joel 1.1. jer. 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 style themselves the servants of Christ. Philip. 1.1. Titus 1.1. james 1.1. 1 Pet. 1.1. jude 1, the foundation of the Church is said to be the Prophets (i. e.) the Old Testament, and the Apostles (i e.) the New Testament, Ephes. 2.20. So that the Authority of Scripture is greater than of an Angel's voice; 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 known, for we can never profit by the scriptures, till we believe and are persuaded that they are the very word of God: 
Titubabit fides si divinarum Scripturarum vacillet authoritas. Hieron.  he that believes not this, believes nothing, and the very ground of all that Atheism and profaneness, both in Doctrine 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 branches will soon wither.  
[To prove the Divine Authority of the Scriptures, See 18. Reasons in Bishop Ushers Body of Divinity, and 18. Reasons in Ward on Matthew 1.1. p. 1, 2, etc. Stock. on the Attributes, chapt. 4. Mr. john downam's Warfar. 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. come. p. 124, 125.]  
woe then to those Blasphemous Heretics, and Atheistical Sceptics, the Antiscripturists 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 exclaims against the Judge, which he knows will condemn him. O hellish pride! O hideous, horrid blasphemy! Woe 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 
* Mr. Edw. Gangrene. 1. P. p. 15. Londnn Testim. p. 5.  not of Divine, but of Humane authority and invention; that the Penmen wrote what pleased themselves, that they are no foundation of Christian religion, etc. Strange it is to me to find Mr. john Goodwin (a man of such knowledge and parts, 

See him confuted by Mr. jenkin's in his▪ defence of the Scripture against I. E. and Mr. Lyford, Plain man's senses exercised. p. 46. etc.  
See the Antiscript. Cavils answered in Polanus Syntag. l. 1. cap. 35.  
Diogenes inter homines quaerebat homin●m, at ego in Theologo Theologum.   so well versed in Scripture, a Preacher and expounder of it so long, yet now in his old age) to fall into that ragged Regiment of Antiscripturists. 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 Self-conceit lead men?  
As Christ was crucified between two Thiefs, so are the Scriptures vilified 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 several ways, yet (like Sampsons' Foxes) they are tied together with firebrands at their tails.  

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 errors, they wrest the Scriptures, and make them Allegorise without a cause.  
7. Sometimes they take the bare Letter, and will admit of no exposition.  
8. What blasphemous, nonsensical expositions the Friars made of the Scripture, former ages can testify. [See willet's Tetrastilon, Pillar. 3. Synops. p. 1296.]   

Atheistical Antiscripturists 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 within them before them.  
6. So do these, yea some have turned all Scriptures into Allegories.  
7. So do these.  
8. What Nonsensical ones these make, who lists may see, in [Mr. Brinsley's Virtigo. p. 133, 134. and Mr. Firmin against the Quakers.   
Should these men have spoken but half so much against the Higher Powers, 
How the Jesuits and they agree in six particulars, see Mr. Edwards's Gangreen. 1 P. Edit. 3. p 40, 41.  as they have done against God and his word, they would quickly have been apprehended for Traitors, yea if a man steal above thirteen-pences half penny, 'tis death by the Law, but if a man blaspheme the God of heaven, revile the Scriptures, and overthrow the very foundations of Religion; 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 provoke him to repent of all the mercies he hath showed us, and to consume us after he hath done us good? These are worse than Papists, denying the Trinity, Sacraments, Old Testament, and New Testament, affirming that there is no word but only the word Christ (so did the Swenck●feildians in Germany) herein betraying their gross ignorance that cannot distinguish between the word Christ, 
Verbum Deus, & ve●bum Dei.  and the word of Christ (Colos. 3.16.) so called because it hath Christ for its Author, Christ for its Object, and Christ for its end, between Christ the coessential and coeternal word of the Father, john 1.1, 2. Heb. 1.3. the substantial word of God. 1 john 5.7. Rev. 19.13. and the express Image of his Father, and the written word of God which is contained in the Old and New Testament, 
Scriptura dicitur verbum Propheticum, at fill us Dei est verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 internum; illud est verbum accidentale, hoc essentiale. Maccovius.  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.  

Haeretici lucifugae Scripturatum.  2. As the Papists when they are Nonplussed 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 Scripture is a surer Guide than a Voice from heaven. 

V. Rutherford's survey of Spiritual Antichrist, cap. 7. Perkins on Rev. 1.1.9. S●latyr on 1 Thes. 5.19. and 2.2.2. Brinsley's Virtigo. p. 179. irreligion of the Northern Quakers. 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. Lyford, Plain man's senses exercised. c. 1. etc. to 46.   2 Pet. 1.19. for that may be more easily counterfeited, Satan can with ease transform himself into an Angel of light. See this more fully cleared by the Authors in the Margin.  
2. We have those that cry up a Light within them, and extol it above the word of God; like false Tradesmen that prefer false Lights before the clearest Sunshine. He that takes the light of nature for his Guide, hath but a blind deceitful Guide, which will lead him into a thousand bogs and ditches of filth and error. The natural man cannot endure the light of God's word. job 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. 
* See Dr. Reynolds his Latin Serm. on that Text.  1 Cor. 2.14 hence he's called not only dark, but darkness itself 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 only the light within them.  
1. This overthrows all Scripture, in vain did God bid us search the Scriptures, 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 supernatural.  
3. This would overthrow the Ministry 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. Ministry and Magistracy usually fall together. Numb. 16.10, 13.  
5. Religion hath mysteries and depths in it which no natural man can fathom. 1 Cor. 2.9, 14.  
6. The Scripture speaks only 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 only to a light within them.  
8. The Beraeans are commended for searching the Scriptures, Acts 17.11. 
See more perfect Pharisee. Posit. 11. to 16. Mr. Bournes disputation against Nayler. p. 21, 22. Clapham against the Quakers. p. 55.  and not for harkening to a light within them; and we are commanded to try the Spirits by the Touchstone of God's word, and not by a light within us.  
3. Great is the sin of the Socinians, who make not the Scripture, but Reason the Judge in matters of Religion, and will believe no more in Religion than they can comprehend by Reason, 

Ratio humana non regulata gratiâ divinâ secundum all●gata & probata ex Scriptures, monstrat viam Haeresibus. D. Slatyr. Concio ad Cle●um p. 36. ●bi plura. and Mr. B●i●sley's Virtigo p. 181, etc.  
Res fidei mysteria sunt & supra ●atiomem, 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 against I goodwin's Lightless star. p. 16 and 153. Robinson's Observ. 9  
Theologia rationem non tollit sed extollis▪ non ex●ludit sed includit Prideaux.  
Robinson's safe conduct p. 48 49 etc.  
Rationem renuit fides ut ducem & Dominum, adhibet ut pedissequam. Tilenas' Synt. l. 1. c. 3. ●hes. 30.  
See Mr. Lyford p. 24. etc. Brochmand C C. T. 1. c. 3. Q●▪ p▪ 71. and Mr. Ant. Burgess on john 17.3 p. 152.  
A●●iant & Sociniani pro Christianis non sunt h●bendi. Hornbe●k cont●a nocin. p. 73. and Doctor jer. Tayler scanning the deeps of predestination and original sin by carnal Reason, into what foul Heresies is he fallen.   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 discover 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, than it quickly overthrows all, as we see in the Socinians, who abound with such gross Heresies, that Divines Question whether we may call them Christians?  
4. Others boast of the Spirit in opposition to the Scripture, these are certainly led by the spirit of the Devil. God's word and Spirit go together, as you may see. Prov. 1.23. Isay 59.21. Galatians 3.2. God's 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. john 5.39. and when he disputed with men and Devils, he doth not appeal to the spirit or light within him: but he citys Scripture without them, against them: for though God's Spirit do enlighten the Saints on earth, yet it is but in part, this illumination is imperfect and mixed with much darkness within them, so that they have need also of a light without them, which is the Scripture. And if Timothy who was enlightened by the spirit in a more than 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, 
See an excellent little Treatis to this purpose, called the True Guide. By R.H.  but God hath given us a surer word of prophecy, so that we must not trust only to the Testimony of the spirit concerning itself, but we must bring every spirit to the Trial and Touchstone of God's word. 1 john 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 only 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 Heresy and profaneness.  
2. Neither is the Scripture only necessary for young beginners, but also for the regenerate and most holy men, as appears 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 john 2.12. jude 1. Now the more these wicked ones cry down God's Law, the more we should cry it up; the more they loathe 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 God's 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 void thy Law. q. d. 'tis time for thee Lord to show some remarkable judgement upon these wicked men who go about to destroy not one or two, 
See God's Judgements on such as contemn God's word. ●card● Theatre of God's Judgements. Chapt. 32. p. 140.  but all thy Laws. 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 David's love to the word. verse 127, 128. therefore do I love thy commandments above gold. q. d. The more the wicked contemn thy Law, the more do I prise it, even above all the Riches and Treasures of the world.  
[See more against Antiscripturists in Mr. joseph Symonds' sight and faith. cap, 15. Mr. Lyford's Plain man's senses exercised. p. 17. etc. Brinsley's Virtig. p. 165. etc. Mr. Bourne against the Quakers. p. 3, 4. etc. Mr. Fowler against the Quakers. p. 47.52. Mr. Clapham against the Quakers. p. 1, 2, etc.]  
2. If the Scriptures be the very word of God, than it must needs follow that they are pure, perfect, infallible, of highest Authority, Majesty, Antiquity, Excellency; the best Judge of controversies, and the only Rule of our lives both in Doctrinals and Practicals. This we shall see clearly proved to us, 
Adoro plenitudinem Scripturarum Tertul.  in Psal. 19.7. to 12. where we have sixteen Excellencies and Royalties of the word of God.  
The Law of the Lord is 

1. Perfect.  
2. Powerful.  
3. Sure.  
4. Makes us truly wise.  
5. 'Tis Right.  
6. Comfortable.  
7. Pure.  
8. 'Tis a Light.  
9 'Tis clean.  
10. 'Tis eternal.  
11. 'Tis true.  
12. Righteous.  
13. Profitable.  
14. Pleasant.  
15. A preservative against sin.  
16. It brings great Reward.    


Synecdoche 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, perfectione totali and every part of it perfectio ne partiali. Rivet Isagog. ad Script. cap 24.   1. '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 selfsufficiency in himself, so is his word. 'Tis so perfect, that nothing may be added to it, or taken from it. 'Tis perfect formaliter in itself, and perfect effectiuè, making us perfect; and if the Five Books of Moses, which was the first holy Scripture that was delivered to the Church, was sufficient 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 complete 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 superfluous, nothing defective; 'tis a perfect Law of Liberty, james 1.25. which admits of no addition or diminution. 
See M. Strong's 32. Serm. p 298. etc.  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 adding of men's Traditions and inventions is one thing, and Preaching and expouding the word in its proper sense and meaning for the edification of God's people, is another thing. This the Levites practised. Nehem. 8.7, 8. they gave the sense of the Law. So did Paul. Acts 9.22. he confounded the Jews, how? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, collatis testimoniis, 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 coin no new Scriptures, but only expound the old. what we deliver is for substance agreeable to God's word, 

See more perfect Pha●isee.  
Posit. 15. and Sh●lock ●●gainst the Quakers. p 7. and Eton. p. ●.   and must therefore be believed and obeyed by us. David had seen an end of all created perfection, but God's Law is exceeding large. Psal. 119.96 he had seen Riches in Saul, Beauty in Absolom, Strength in Goliath, 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 God's word perfect, and All-sufficient, nothing pertaining to Holiness or Happiness, comfort or contentment is wanting to God's Law, nor shall be to him that believes and obeys it: for the dimensions of it are large as God himself, in truth and goodness infinite, permanent and soul-satisfying. Hence David expresseth his Transcendent Love to God's transcendent Law by a Pathetical exclamation. Psalm 119.97. O how I love thy Law, it is my meditation all the day!  
2. 'Tis exceeding powerful, there's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hidden efficacy, 
Semen est quo renascimur, lac quo nutrimur, cibus quo pascimur, Vinum quo infirmi refocillamur, medicina quá sanamur aegro●i. Tactica sa●●a. l. 2. c. 10. Vbi plura.  in it to convert the soul, (Psal. 19.7. and save the soul. james 1.21. Luke 16.29.31. joh, 20.31.) which no Philosophy nor humane eloquence can do. Nature cannot cure us of our Hereditary, connatural sins, but the Scripture offers more grace. james 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. jer. 23.29. a fire that consumes our strongest lusts. Salt that keeps us from rotting in our sin. 'Tis as a Nail and an Arrow in the hearts of God's enemies to subdue them, Psal. 45.6. and fasten them. Eccles. 12.11. The Majesty and Power of the Scripture is wonderful almost in every line; 
See Rutherford's survey of Spi. ●ntichrist. cap 6.  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 liberty, from darkness to light, and from the power of Satan unto God. Insomuch as a wicked Minister by preaching it, may convert souls. jer. 23.22. 
See Mr. ●urges Spi. Refining. 1. P. Ser. 84. p. 303. etc.  It must needs be powerful 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 fear. It never returns in vain, like the bow of jonathan and the sword of Saul, it never returns empty from the battle. 2 Sam. 1.23. This is that two-edged sword, by which we offend our adversaries, and defend ourselves. 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 ourselves, and what our Reward shall be for so doing. This word is more sure than the Pillars of the earth, or the Poles of heaven, they may fall and fail, but not one Jod or Tittle of God's 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 faithful friends, and such as will stick to us in our misery; oh than 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, descended from David. Isay 55.3. there we find by whom our sins are pardoned, our Natures healed, our Souls 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. john 13.1. Let us not then sit down content with those low, perishing, uncertain things, but get interest in those sure, desirable, 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 sensible of their ignorance and simplicity, are discouraged from reading the word, when the promise runs to such, as being sensible of their own silly, brutish 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 than the ancient, who by their long experience oft times get much wisdom. 2. Wiser than their Teachers, who usually excel their Scholars. 3. Wiser than their enemies, who yet by their continual diving and searching into the ways of their opposites, grow very subtle and cunning. Psal. 119.98, 99, 100  
5. The word of the Lord is right and straight, having no crookedness nor perverseness in it. Wicked men go about and fetch a compass in ways of sin, but the godly run the way of the plain, and outrun them as Ahimaaz did Cushi. 2 Sam. 18.23.  
6. It breeds joy in every soul that order his life according to it. V. 8. the godly find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 than honey, 
Scripturae tuae deliciae meae. V. D. H. Osworths Serm. on that Text.  and more precious than gold, they are even the joy and rejoicing 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, unless thy Law had been my delight. It was not only delightful, but even delight in the Abstract; yea delights in the Plural number, 
Oblectationes meae. Heb. V●itu● Plur. num. significans nullum esse genus afflicti●nis aut d●loris cui non inveniatur in verbo Dei remedium. Moller.  he found delight upon delight (i. e.) great and sure delight in God's word. It upholds the heart from sinking under affliction; 'Twill make a Paul and Silas sing Psalms in prison, when Creature-comforts fail, yet faith can feed upon the Promises. Habbak. 3.17, Hebrews 13.5. The word affords us precedents of greater trials than ever yet we have undergone, and so comforts us in our distresses. Do thy children rise against thee? so did david's. Do Princes speak against thee and thy famliar friends betray thee? so did his. Psal. 55. Hast lost all? so did job. Art cast into some loathsome prison? so was jeremy, etc. besides the word comforts us by showing how all things work together for good unto us. Rom. 8.28. and that God afflicts us for good ends.  
7. 'Tis pure not only formaliter & in se, being free from all the dross and dregs, 
How the word is Holy in six respects, see before on v. 15.  of sin a corruption: but effectiuè, because 'tis a special means to purify and cleanse us. john 17.17. Purity is, or at leastwise aught 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 follows? 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 God's mercy, this is the mercy of mercies. Now the word is the means by which the spirit conveys 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. 
V. Culverweli Light of Nature. cap. 17.  The light of the Sun is a pleasant thing, but oh how sweet and pleasant is this spiritual light which leads us to eternal happiness! naturally there is a Veil over all our hearts, and therefore before we read, we should beseech the Lord to remove the Veil, else we shall never see the divine and supernatural mysteries of Gods Law. Psalm 119.18.  
9 The fear of the Lord is clean. 
Mundum (i. e.) Sanctum & sincerum cui nullae sordes falsorum dogmatum sunt admistae. Scult.  V. 9 The world is called the fear of God, effectiuè, from the effect of it, because it both teacheth and worketh 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 means 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 Laws 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 grass 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 prise durable things, lasting clothes and long enduring Leases, men desire; oh set your hearts on God's word, which endures, and will make you endure for ever, if you obey it. 1 joh. 2.17.  
11. 'Tis not only true, but Truth itself. (V. 9) 
See Mr. Traps True Treasure cap. 3. Sect. 8. See the Excellencies of Scrip●ure-Truths in 8, Particulars. Mr. Burges on john 17.17. Lect. 93. Sym. Partis. See Mr. Traps True Treasure. cap. 3. Sect. 5.  john 17.17. the judgements of the Lord are Truth. He calls God's 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 falsehood in them, therefore they are called by way of Eminency. The Scriptures of Truth. Dan. 10. ult. Colossians 1.1.5, As God is Truth, so is his Word. He is not like man, that he should lie. 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. 
* Nihil in eyes▪ ne in uno quidem, maculae aut vitii deprehenditur. Scultetus.  There's no unrighteousness nor injustice in them. men's Laws oft times are harsh, hard, unrighteous; so are not Gods, they are perfectly just and righteous altogether.  
13. 'Tis precious. 
Lex Dei pretiosior auro, dulcior melle quanta haec praestantia! quanta dulcedo! Scultet.   
1. In respect of profit 'tis better then Gold.  
●. In respect of pleasure, 'tis sweeter than honey. By gold, David notes all riches, and the things of greatest worth in the world, 

Quicquid est quod nos amamus, illud aureum appellamus.  
Est praestantior auro puro puto & puratissimo, nihil habente scoriae aut sordis.   and by much fine Gold, he meaneth all gold, how pure or precious soever; even the finest refined gold that hath been oftenest tried in the fire. No riches like the word: Hence David calls it his Heritage and Portion. Psal. 119.11. as if he had nothing else in the world to trust to, 
Aurum est metallum omnium nobilissimum & praestantissimum.  and therefore he prefers it before all worldly excellencies. Psal. 119.72.127. the Law of thy mouth is better to me then thousands of gold and silver, It excels Gold in five respects.  

1. Gold is but an Earthly good, but the riches which the Scripture brings, is Spiritual.  
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 special blessing, peculiar but to a few.  
3. Gold cannot comfort a man in the day of distress; whether it be personal or national. 'Tis rather a snare, than 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, ofttimes, the more they covet. But the word teacheth men godliness, and this in the power of it breeds contentment, which is better than gold. 1 Tim. 6.6.  
5. Gold may be lost, Thiefs may rob us of it, rust may consume it, and especially when death comes, 
He that would see more excellent properties of gold, let him peruse Mr. venning's Mysteries cap. 27 p. ●00. and Ravenel. in V. Aurum.  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 faithful 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 than 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, men's hearts are earthly, carnal, sensual, and savour not the things of God. Oh that such would hearken to the counsel 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 than Solomon. Revel. 3.18, Buy of me gold (i. e.) the Graces of the Spirit, as Knowledge, Faith, Obedience, etc. Build not on the Hay, Wood; Stubble of men's fancies and inventions, but build on the pure, sure, sound doctrine arising from God's 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 pleasantness, God's word is sweeter than Honey, yea then the purest, 
Favus mellis est maximè laudabilis quod per se fl●●t, & ut●rò è favo stillat.  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 sweetness of any thing, it borroweth this allusion, sweeter than 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. God's word brings more true pleasure to the souls of those that obey it, than the sweetest honey doth to the taste.  
Quest. If the word be thus precious and sweet, how comes it to pass, that most men in the world see not the preciousness, nor taste the sweetness 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 sweetness, but men's 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 man's mouth. The fault than is not in the word which is as precious, pure, delightful, and sweet as ever, but the fault is in our corrupt minds, which are so blinded and hardened with sin, that we cannot perceive, nor receive the word. Let's beseech the Lord to spiritualise our hearts, and then we shall be able experimentally to say, How sweet are thy words unto my taste, yea sweeter than Honey to my mouth! Psal. 119.103. As none know the sweetness of honey but such as have tasted it; so none know the sweetness of God's word but the people of God, who experimentally know the worth of it. To them, and to them only 'tis more precious than gold, and sweeter than honey. To them the most excellent and delightful things in the world are base and bitter, dross and dung, loathsome and noisome in comparison of God's word.  
15. 'Tis a special preservative against sin. V. 11. and Psal. 119.11. 'tis one special piece and part of our spiritual armour whereby we defend ourselves against sin and Satan. 
Hoc gladio spirituali Christus vicit & jugulavit Daemonemse itentantem & oppugnantem.  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 Devil tempt thee to covetousness, cruelty, Usury? the word will tell thee that no such person shall come into God's Kingdom. Psal. 15.5. Gal. 5.22. Art given to fornication, adultery, uncleanness? 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. james 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 overreach thy neighbour? remember the Lord is an avenger of all these things. 1 Thes. 4.6. though men may carry many things so subtly, 
See more D Gouge on Ephes. 6.17. and Mr. Robinson on the same Text. and Mr Sangar his Morning Lect p. 14. etc.  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 Atheism and Profaneness 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 only hear it, know it, praise it, but to those that practise it. V. 11. yea the very obeying of God's commandments is a reward itself, 
Virtus est abundè su● praemium.  'tis both work and wages, and such employment is our high preferment. 'Tis not only For keeping, but In keeping of God's commandments, 
V. Beauty of Holiness c. 8. p. 172. Edis, 2.  that there is reward. james 1.25. Godliness in the power of it is Gain, great gain, none like it. This reward follows obedience freely, as Punishment follows 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 ways of God, making this their aim, that they may glorify him. Now all these high commendations of the word, should make us unfeignedly for to love it, heartily to embrace it, reverently to esteem it, and fervently to desire it, 
Inter omnia mundi volumina praestantissima sunt scripta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nam praeter id quod Deum habent Autorem, veram continent Sapientiam, infallibillia praecepta, optimam vivendi normam. Aretius.  Excellency being the Object of desire. God's Word is like God himself, full of Majesty, full of Excellency. It contains (magnalia & honorabilia Legis) the great and honourable things of God's Law, Host 8.12. It is not an empty sound or a dead letter, but full of Majesty, Life and Power, and therefore must be entertained by us with the greatest respect. 
Eadem reverentia debetur Scripturae quam Deo, quia manavit ab eo solo, nec quicquam humani habet admis●um. Calvin.  Look what 
* See seven Sorts of of Irreveverent handlers of God's Word. Master Leigh Body of Divinity, Lib. 1. Cap. 2. Page 25. Master Traps True Treasure. Cap. 4.  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, etc. Master Traps True Treasure, Chapter 3. Sect. 2. Master Leighs Body of Divinity. l. 1. c. 8. p. 81.  
2. If the Scriptures be God's Word, than it will follow that they are a 
Consul Davenant de judice ac norma fidei, cap. 10. p. 40. and Mr. Leighs Body of Divinity l. 1. c. 2. p. 17. Bishop Ushers Body of Divinity. p. 18. Chameir, Loc. come. l. 1. c. 10. & 12. Ames. Bell. Enervat. l. 1. c. 6.  Perfect Rule and Canon for us to walk 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 easy, pleasant and profitable to the soul that walks according to it, Gal. 6.16. as many as walk according to this Rule or Canon (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Phil. 3.16.) Peace and Mercy shall be their portion; 
Regula est mensura quadam cui nihil adimi, nihil adjici potest.  hence the books of Scripture 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 than darkness) nor to unwritten Traditions without us which would soon deceive us; but to the Law and to the Testimony, Isay 8.19, 20. not to witches or wizards, not to the dead for the ease of the living, 
Nunquid pro vivorum salute consulet mortua Idola, vel damnatos Damones: ad Legem ●●currendum est, ea enim docebit nos quid agendum, quid cavendum sit. ● Lapide.  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 Understanding in him.  
This God hath ordained as a Lamp for our Feet, that we miscarry not amidst 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 back and never use it, his Work must needs be crooked: So if we have Bibles, and never read them, nor Meditate on them to practise them, our Lives must needs be irregular.  
They are then to be reproved, who set up false Rules to walk by, As 

1. Antiquity.  
2. Custom.  
3. Fathers.  
4. The 
* Consul Altingium. T. 2. P. 1. Problem 4. page 26.27. Whitaker, De Scripture, Controvers. 1. Q 3 Cap. 1.  Church.  
5. Reason.  
6. Universality.  
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 properties of a Rule, with many motives and directions to read the Scripture. To these I shall add an eighth sort, viz. those that leave the Scriptures. and make Providence the Rule of their ways and walking, because they have success and prosper in their ways: 
Faelix scel●s vocatur virtus. Sen.  therefore they conclude that their ways are good, and God approves of them. But if this were good Logic, than thiefs and sacrilegious persons might conclude that their actions were good, because they have success for a time in their wickedness. Like Dionysius who prospering in his sacrilege, cried, See h●w the Gods love Sacrilege! Such must know that we may not accept the most signal Demonstrations of Providence against a Scripture Rule. No alteration of times, no success of Providence must make us go against the Word of God. See five Reasons against such in Master Lyfords Plain man's 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 regulata, non regula regulans. It must be ruled by the Word, and not rule the Word. Conscience is only a subordinate Rule, and binds us no further than it receives information from the Word. Many Sectaries cry, their Conscience is against our Ministry, Churches, Ordinances; and may not a Jew, 
See 5. Reason's why an erring Conscience doth not oblige. Ames CC. l. 1. c. 4. S. 10.  a Turk or Papist say as much, that it is against his Conscience to join with us: but who knows not that an erroneous Conscience doth not bind; else john 16.2. Acts 26.9. might plead Conscience for persecuting the Church. Thy duty is not to follow it, but get thy judgement better informed, that thou mayest leave it; since the light of Conscience is but imperfect and may err.  
3. If the Scripture be God's Word, than it must needs be the fittest judge 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 Controversy. Thus when a Controversy arose about the Resurrection, Christ determines the Controversy by Scripture, Matthew 22.29. ye err not knowing the Scripture. So Luke 10.26. and 16.29. Acts 16.22. 2 Peter 1.19. The Word is the supreme ●udge in all matters of Religion; Who is higher than God? when his Word hath spoken it, what exception shall we make? or to whom shall we appeal? Hence Christ himself submitted his Doctrine to the decision of the Scriptures, john 5.39. so did the Apostle, Acts 28.23. The Church is God's House, his City, his Spouse, and He only is her Lawyer, james 4.12.  
[See more, Doctor Davenant de judice cultus, cap. 4. p. 5. Doctor Prideaux, Lect. 22. Revets' Isagoge, cap. 19.20. Lyford Plain man's since. Excerc. 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 supreme Judge, than they are to be blamed, who add 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 smoke 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 Maccab 12.43.47. there is offering sacrifice for the dead.  
[See strong Reasons against them, Doctor Reynolds Lect. de Lib. Apochry. Bishop Ushers Body of Divinity, page 14.15. Master Leighs Body of Divinity, l. 1. c. 5. D. Whitaker de script. Controu. 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 Authors sake, we usually esteem of writings according to the Eminency and Dignity of the Author; now all Scripture is given by inspiration from God, and is to be prized as the 

Love it not only 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.   Epistle and Love-Letter of the Great God to the sons of men. 'Tis one of the chiefest gifts which ever God gave; it is a greater mercy than the Sun or the Light of Heaven. 'Tis this we must be judged by at the last day, john 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 choose 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 only in your Heads or Note-Books, but get it written upon your hearts, and engraven on your souls, than you will delight to do Gods Will, Psalm 40.8. do not only read it, but eat it, and by Meditation digest it, that it may be to you the Rejoicing of your hearts, jer. 15.16 We should as readily and willingly receive God's Word, as an hungry man doth meat.  
2. Love it 
See Master Stoughton David's Love to the Word. Chapter 13 14. Master Hierons' Sermon on Psalm 119.174. Page 215.  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, Appretiatiuè & intensiuè, Affectu & Effectu with the highest intention of Affection; even above riches, Pleasures, yea, and our appointed food, job 23.12. I have esteemed the words of his mouth more than my necessary food. 
Prae dimenso meo (i) magis quam res sibi ad vitam necessarias. Lavater.  He loved it more than any food, absolutely; and preferred it before his necessary food, without which his life could not subsist: he had rather lose his meals, than his meditations on God's Word. He esteemed it more, not only than dainties or superfluities, but then substantial food, without which he could not live and subsist: As a 
* Master Trapp in locum, Vbi plura.  Reverend Divine of ours hath well observed.  
3. Love it practically, Love it so, as to obey it; this is the end of all our Reading, and Hearing, viz. that we may do it, Deuteronomy 4.6.14. and 51. and 6.3. and 11.32. It is not knowing nor praising but practising that bringeth blessedness, john 13.17. Psalm 15. ult. jam. 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 doers of the Word, and so play the 
Non quid legerint, sed quid egerint non quid dixerint, sed quomodo vixerint.  Sophisters in deceiving themselves and others with shows, instead of substance, james 1.22. To obey the Word of God in our Life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fallaci Syllogismo imponentes vobis ipsis. Paraeus.  is our Wisdom, 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 legenda; not barely to be read, but practised: Hereby we honour God, and so shall be honoured of him again, john 15.8. One Practical Christian bringeth more glory to God, than a thousand Notional formal Professors. 
Is optime legit Scripturas qui verbae ver●it in opera. Chrysost.  This made Paul commend the Romans (6.17.) not forbare professing, but for obeying from the heart that form of Doctrine which was delivered to them: and Christ preferreth such as Do his Will, before his natural Kindred, Matthew 12.47.  
Hereby we shall experimentally know the Truth of God's Word, 
Si quis animo ita comparatus sit ut qualemcunque voluntatem Dei sibi revelatam, licèt carnis affectibus contrariam, obsequenti animo amplecti velit; is demùm aptus erit, ut judicet de meo dogmate, quip mentem habens non impeditam: Sicut oculi de col●ribus tum demùm rectè judicant cum nullo pravo humore suffusi sunt. Soto.  john 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 Practise helps much to Knowledge. It is not talkeing of Wine, but drinking of it, that comforts and cheers the heart. The Theory of Music is delightful, but the Practice is far more Excellent and Pleasant.  
A real good Man, is Decalogus Explicatus, a living Decalogue, his Life is a Comment on the Commandments. 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 only 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 truly Godly, john 14.15. 1 john 3.24. And serveth to distinguish us from all the Hypocrites in the World, who only talk of Religion, and cry, Lord, Lord, Matthew, 7.22, 23. they come and hear, But they will not do 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 Professors, they can talk excellently, and have good Parts; But they are covetous, cruel, proud, malicious, censorious, etc. Fie on these Butts, 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 jews caused Gods Name to be profaned and evil spoken of, 

Gentium vitiis & idolatriae adhaeserunt, sicque polluerunt Nomen Dei (i) ansam dederunt cur gentes blasphemarent Deum. ● Lap.  
Minor reatus est Sancta non legere, quam lecta violare. Salvian.   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 God's people walk up to their Principles and Privileges, answering their Gospel Light with Gospel lives, being burning and shining lights, and leading convincing lives.  

Vt nihil mali de nobis nisi mentiendo loquantur. Hier.  1. Either they shall convince the wicked, and stop their mouths that they shall have nothing justly against them.  
2. Or else convert them, as 
* Apolog. c. 1. p. 51.  justin 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 pleasing to him then all Duties without it. Obedience is better than Sacrifice. 1 Samuel 15. A heart without words is better than words without an heart, a grain of Grace is better than many pounds of gifts. 'Tis good to Profess, but Practice is better, yea of the two, Practise without Profession, is better than Profession without Practice: for Divinity in this life consists rather in Practice then in speculation and contemplation. 
Tota Theologia est Practica Baronius, Exercit. 3. art. 28. mihi. p. 277.  In Religion we know no more than we Practise; then we are said to know God when we keep his Commandments, 
Ille plus didicit qui plus facit.  1 john 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 show it actually by their fat, fleece and young. We all profess we love God, let us show it by doing something for his Honour. As the woman that loved our Saviour bestowed a box of precious Ointment on him. 
Exhibitio operis indicium est amoris. Bernard.  Love is bountiful. Many read the Scriptures only to fit them for discourse, 

Est qui Plantonem legere postulet, non vitae ornandae, sed linguae orationisque commendae gratiâ, nec ut modestior fiat, sed ut lepidior. Rul. Gellius, Noct. Attic. l. 1. c. 9  
Tantum scimus quantum operamur.   as some are said to read Plato. All such unpractical knowledge in God's esteem is no knowledge, 1 Samuel 1.12. jeremiah 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 Errors and Heresies; Men turn Sceptics because they will not be Practics. God plagues the Hypocrites of our time for their unfruitfulness, Ungratefulness, and Contempt of the Gospel, by giving them up in his just judgement.  
1. Anabaptism, Libertinism, Socinianism and other Heretical ways. Sin hath so blinded them that they cannot see the Truth, Matthew 22.29. 
Scripturatum ignoratio peperit haereses, & vitam corruptam invexit. Chrysost.  Practice is the best Preservative against defection, this will make a man whose knowledge is less than others to remain steadfast in time of trial like a fixed Star, whilst 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, john 13.17. it is the last Sermon of his Sermons. Master venning's 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 Andrew's Catechism, Master Anthony Burgess spi. Refining, 1 Peter, 1.2, 3. Master Sanger his morning Lecture, p. 77, etc.  
1. Then let us Read it constantly, Deuteronomy 6.6, 7. Psalm 1.1, 2. lest any should exempt themselves, the Lord names 
* Bishop Ushers Body of Divinity, Page 25.26. Chamier Loc. Com. l. 2. c. 1. Doctor Featlyes' Defence Sr. H. L. 2. P. page 100  all sorts, men, women, children, strangers, Deuteronomie, 31.11, 12. jeremiah. 36.6, 7. not only the learned, but the unlearned also, must Read, yea, search the Scriptures, if they expect Eternal Life. john 5.39. peruse them frequently, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scrutamini (i) non legite tantùm, sed attento animo expendite. Grotius.  and search them diligently, digging for these Heavenly Treasures as men do for gold, who break every clod that they may find the golden Oar. 
Singuli sermons, syllabae, puncta, apices, in Divinis literis plena sunt sensibus. Hierom.  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 reading of the Scriptures, for then the Lord would never have revealed them, nor have denounced such terrible threatenings 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 err 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 God's Word, but let it dwell in you, Colossians, 3.16. Let it be your Domestic Counsellor, 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 only sufficiently, but abundantly, richly, and plentifully in you, both in respect of the Object, be not only 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, Host 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 Doors of the Soul, and bid light welcome, Let there not be a formido Lucis, a shunning of the Light, for that argueth guilt, john 3.20. But be like Apollo's, 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. 
Si talis in ipso itinere, qualis in quiet Domi fuisse credendus est. Chrysost.   
2. Which makes him the more to be admired, he was but a Heathen. 
We must esteem reverently of the word though at present we cannot understand it. V. Hilders. Psal. 51. Lect. 1. page 2.3.   
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. james 1.21. 'Twas the great praise of Alphonsus King of Arragon, that (notwithstanding all his Princely affairs) 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. etc. byfield's Marrow, p. 550. Master White of Dorchester Direct. for reading script. Master Sam. hieron's Serm. on Host 8.12. Downams' Guide to Godliness cap. 28. to 32. Master Traps Treatise cap. 8. Master Burgess his Sermon on Mark 1.3. p. 14, etc. 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 impossible we should ever practise the things which we forget with Mary, we should treasure up Christ's 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 Zion which may support us in Babylon. jer. 10.11. this will be a means to keep us from sinning against God, Psalm 119.11. Deut. 11.18. job 22.22, 23. Our memories naturally are very false, and there is a wilful forgetfulness of the best things. Hence the Lord commanded the Jews to make them fringes on the borders of their Garments that they might remember the Commandments of the Lord and do them, 
Vox audita perit, litera scripta mane●.  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 Sermons may do well to write them. Baruc writ from the mouth of jeremy, 36.32. and if Kings notwithstanding the multiplicity of their Kingly affairs, yet must spare time to read God's Word, and must write out with their own hands a Copy of the Law, the better to imprint it in their memories (Deut. 17.18.) how can inferior persons who have not that strong employment, be excused?  
[See helps to strengthen Memory, Manton on james 1.25. p. 204. Barlow on 2 Timothy 2.8. Baine on Revelations 2.4. p. 13. Fenner on Revelations, 3.1. Roger's of Dedham on Love, p. 3, 4, etc. Doctor Reynolds on the Passions, p. 13, etc.  
3. Medit on the word. Do not only taste it, but eat it, digest it, & concoct it, for than it will nourish you jer. 15.16. This made David to excel Ps. 119.99.100. 'Twas one of Luther's 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 settled in God's ways. This layeth open to us all our losses by sin, the loss of God's favour, loss of Peace of conscience, and loss 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 souls may be in heaven. Resolve then to spend one hour in 24. every day in this duty. Satan will lay many rubs in your way, 

Mihi certè auferre sol●t multum temporis contemplatio ips● sapientiae. Seneca epist. 65.  
Haec meditatio ut salu●a●is est, ita assidua esse de bet, languescit enim & evanescit fides si hoc studium remittatur, & sunt illecebrae variae quae nos abducunt si paululum à contemplatione remittamus.   for of all duties he cannot endure that we should reflect upon our ways, yet like another Samson, 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: so should we not content ourselves with a notional knowledge of God and his works; but by meditation we should recount and ponder the ways and works of God, that we may experimentally tell what God hath done for our souls.  
[See more for Meditat. Barlow on 2 Tim. 2.7. D. Holsworth's Servant on Psal. 119.48. p. 321. Downams' Guide to Godliness. l. 5. c. 14. Mr. Stoughton David's 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 Thankfulness acknowledge this mercy of mercies, 
Haec visus caecis, vita mortuis, ortu, formâ, materiâ divinum est, usu salu●iferum, effectis mi● anuum. D. Sibbs Concio ad Clerum. p. 57  this gift of gifts; what gross Ignorance, Profaneness, Superstition, and Idolatry, did overspread the world 500 years ago, for want of this light which we enjoy. Oh what excellent Helps, Expositors, Treatises, 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 prise the things that concern our everlasting Peace. 
See Mr. Strong 31. Ser. p 617.  As ever we desire to prosper, let us with all readiness 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 josephus) in the last destruction of jerusalem, the Jews desired rather to die 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 God's love and favour with them. There is not a surer sign of a child of God, than this sincere love to the sincere milk of God's word. 1 Pet. 2.2. Moses esteems it above all the learning of other Nations. Deut. 4.6. David spends the whole 119. Psalms to show his intimate affection to it. He prefers it before Gold, Solomon his son prefers it before Pearls. Proverbs 3.15. job (23.12.) prefers it before his food. and jeremy (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 spiritual consolations. The Bible is Promptuarium sacrum, a common shop of medicines for the soul, 
Nostros lectio divina solidavit mores, quoniam saepè bene geritur si caelestis metus humanis motibus opponatur. Hinc virtutum omnium sumitur manifesta cognitio. Hinc sapientia veritatis sapore conditur. Sic ad omnia redditur humilis, quem imbuit doctrina coelestis. Cassiodorus.  full of rich privileges, promises, and large Legacies to the people of God, 'Tis a staff and stay to the old, an ornament and guide to the young. Here you may read the Love which God bore to his children 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 Hammer for Heretics, a Touchstone for doctrine, a Rule for our lives, a comforter & counsellor to us in this house of our pilgrimage. 
Verbum Dei est lux ad Deum dirigens in Agendis, Credendis, Sperandis, Amandis.  We should then read God's word not only as our duty, but as our privilege & singular happiness; Rejoicing that we have them to read; the child delights to read his father's Will and Testament, that he may see what is bequeathed to him. Denizens delight to read their Charters, 
S. Scriptura est cor & anima Dei. Greg. Here we have the very heart and mind of God revealed to us.  and to know their Privileges. 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, 
See Mr. Calamy 2. Ser. on Psal. 119 92. p. 57 etc.  we cannot but love the word of God.  

And it is profitable. etc.  
Observe, Such as meddle with God's word, must profit by it. We abuse the word when we read or hear it only 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 than are to be blamed that play with Scripture, and feed their people with the chaff of airy Notions, frivolous Questions, Idle distinctions and foolish controversies; seeking their own ends and praise, and not the benefit of God's people. Let such remember that the Scripture was given to Profit us, but not play withal. 'Tis said of Bernard, that preaching one day Scholastically, the learned thanked him, but not the godly; but when another day he preached plainly, the good people came blessing God for him, and giving him many Thanks, which some Scholars wondering at; oh said he, Heri Bern●rdum, hodie Christum. Yesterday I preached Bernard, but to day I preached 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. etc.  
Observe, The word of God contains 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 Righteousness? All things necessary to life eternal are here to be found. Ezek. 20.11. john 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. etc.]    

VERSE 17. That the man of God may be perfect, throughly furnished unto all good works.  
THe Apostle here adds the end of the Scriptures usefulness. viz. to make the man of God perfect (i. e.) that the Minister of Christ may be perfect and complete, every way fitted for the work of his calling, for although this be true of every good man, that the word of God is able to comcompleat and perfect him for every good work; yet the context and scope of the Apostle shows that he especially speaks of a Minister of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ille homo Dei.  whom by way of honour he styles, The man of God. This Title did properly and peculiarly belong to the Prophets of the Old Testament, 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 Ambassadors, and therefore are they called, Men of God.  
2. In respect of that singular Holiness which is (or at least ought to be) in the Ministers of Christ, and in respect of their nearness and familiarity with God. 
V. Schooles-Guard. Ru●e 33.  'Tis an Hebraisme very frequent in Scripture, when they would express an excellent thing, they joined the name of God to it, as the City of God, Cedars of God, Harps of God, men of God (i. e.) excellent Cities, Cedars, Harps, Men. The Apostle applies this Title to Timothy. 1 Tim. 6.11. in the Text he applies it to all the ministers of the Gospel. How basely soever this ungrateful world esteems of them, yet they are men of God, set apart by him for the noblest employment. 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 employs them on his Embassyes and Messages to the sons of men. Hence Observe, That the calling of the Ministry 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 Ambassadors for him. 2 Cor. 5.20. 'Tis an Honour to be an Ambassador to an ordinary King, 
Semel Legatus semper honoratus.  but to be employed as an Ambassador for the King of Kings; how great is that honour? Three things make a service Honourable, 

1. If we serve an Honourable Master.  
2. If our work be honourable.  
3. If our wages be Honourable.    
All three things concur here. No Master, no Work, no Wages like ours. The Physician looks to your bodies, the Lawer to your Estates, and the Minister to your souls. These are the Light of the world, the Salt of the Earth, 
V. Sal Terrae cap. 2.  the Stewards of God's house, Friends of the Bridegroom, and the Saviour's 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 Atheistical Quakers, who load the faithful Ministers of Christ with vile and reproachful 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. jude 15. But 'tis no wonder 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 Ordinances. But though Israel play the harlot, yet let not judah sin. Love you the faithful messengers of Christ. Let their faces, yea their feet be beautiful in your eyes. Isay 52.7. have them in singular love for their works sake. Children should love their Fathers, the sheep their shepherd, 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. 
V. Sal Terrae. cap. 9  1 Tim. 5.17. not only your countenance, but honourable maintenance.  
1. That they may live like the Ambassadors of Christ.  
2. That by Hospitality and works of mercy they may adorn their profession.  
3. We must give ourselves to Reading, but without book we cannot read. We need books Philosophical, Theological, Textual, Polemical, 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 pains very great, besides we have no worldly way of Trading whereby to subsist.  
5. If the Levitical Priest had honourable maintenance, than we that are put to greater cost and pains, may much more expect it from our flocks.  

See Mr. Brinsley's Serm. on Rev. 2.1. See more. Sal Terrae. cap. 8.  2. If Ministers be men of God, near and dear to him, then he'll defend them. His stars he holds in his Right hand, he hath a special care over them, and respect unto them.  
2. Observe, 'Tis lawful to give honourable Titles to men according to their places and callings. The Scripture approves not of any rude, uncivil language, but expressly 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 reverend 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 gesture and language, and that to a Prophet, a Minister of God, whom men hate now, not for any evil that we have done, but solely for our office, because we are Ministers of Christ, and witness against their wickedness, therefore they call us Conjurers, Jugglers, Limbs of the Devil, Covetous, Proud, Tithe-mongers, Legal Preachers, Baal's Priests, Witches, Devils, Liars, etc. with such Billingsgate language they stuff their lying Pamphlets. The Lord rebuke them. Solomon will teach them (if they be not past Teaching) better language, Eccles. 12.11. he calls Ministers Masters of the Assemblies. The Jailor calls Paul and Silas, Sirs, or Masters, (Acts 16.30.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Domini, a Title of Honour, and they reprove him not for it, which they would have done, had it been unlawful. Paul commands us to give them double honour. john gives a Title of Honour to a good woman, and calls her an Elect Lady. 2 john 1.3.5.  
Object. These were good and godly persons, but we show respect to wicked ones.  
Answ. 1. I hope all the Ministers in England are not wicked men, yet you show respect to none, but cry down all.  
2. The Saints in Scripture have given Titles of respect even to wicked men. Esau was a profane man, yet jacob 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 Nabuchadnezzar 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 shows what Spirit leads them, and what that light within them is.  

May be Perfect.  
This Text notably sets forth the Perfection of the Scripture. 
Quid ●ff●ri potuit aut pleniùs aut potentiùs pro astruenda S. S. consummatissima perfectione? nam si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapientem reddit ad salutem, & ad omne bonum opus plene instrait, q●id quaeso ulteriùs requires? Brochmand.  The Papists themselves confess 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 complete and absolute (as some render the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectus, ●●teger, omnibus numer●s absolutus, cui nihil desit, neque supe●sit, id●m est ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baldwin.  and that rightly) in this kind, without the Addition of any Humane Traditions, unwritten Verities, Revelations, or New lights within them. 
Perfectus (i. e.) semper idem, aequalis sibique sim●lis, nec in tristibus contractus nec commodis instatus, sed in rebus impa●ibus pari modo se habentem▪ quae est summ● mentis integritas, perfectio & aequabilitas. Espencaeus.  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 religions, you shall be like Mount Zion which shall never be removed, though it may by some violent earthquake 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 furnished with it: and by consequence the people also for whose sake the Minister is thus accomplished, 
Quod si S. S. d●ctoribus sufficit, quidni sufficiat auditoribus? Scultet.  may be fully directed and furnished 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 utilitas 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. 

See the Testimony of Antiquity for the Scriptures perfection, in Gerhard. Loc. come Tom. 1.  
Omnia quae credi sperari ac fieri Deus á nobis volu●t, absque ulla indigentia S. S. continet, Ge●hard.   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 God's people, must speak only 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 the Script. mihi, p. 53. willet's Synopsis, controvers. 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. Traps Treat. cap. 3. Sect. 4.]  
Away then with all those old, mouldy, Unwritten Traditions, which the Papists add to the perfect word of God, and thereby would blasphemously fasten imperfection on the Scripture; they go about to deceive men as the Gibeonites did. joshua (9.4, 5, 6.) with old bottles, old garments, and old clouted shoes. These offend against the express letter of the Scripture, 
Pefectum est cui nihil addi potest. Aristot.  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 Jews might add nothing to the Canon of the Old Testament, much less may we add any thing to the Old and New Testament, and therefore the Holy Ghost concludes; the whole Bible with a dreadful commination against all such as shall add any thing to his word, Revelations 22.18, 19 As the Harlot that came before Solomon would have the child divided; so those divide the Rule between God's word and their own Traditions; but God hates such halting and halving in his worship, 

Vid. Concil. Trident. Sess. 4. decret. 1.  
Traditio Scripturarum fundamentum, suam obtinent firmitatem. Baron.   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'll have none to plow with the Ox of his word, and the Ass of men's inventions, De Deo nil sine Deo, he'll own nothing in his worship, but what is agreeable to his word. All men's inventions stink like Carrion in his nostrils. jer. 16.18. and he will secretly punish such as offer such strange fire. Leviticus 10.1.2. These Humane Additions corrupt worship and torture the conscience, 
Traditiones non scriptae sunt totidem ad strangulandas miseras animas laquei, adulterant cultum Dei, & Deum ipsum qui unicus est Legislator suo jure spoliant. Calvin. Instit. l. 4. c. 10. S. 1.  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. 
* 'Tis a book of little Price, but of great worth, for its satisfactory Answers of many controversies both Popish and Arminian.  Bernard's Rheims against Rome, Proposit. 8. p. 60. Sir Humph. Lynd's Via devia. Sect. 7. p. 144. D. Davenant de judice & norma cultùs. cap. 6. Rivets Isagoge ad script. c. 26. Walaeus loc. come. p. 148. Chameir loc. come. l. 1. c. 15. Polan. Syntag. l. 1. c. 35. & 47.]  
2. This perfection of the Scripture should stir up our love to it. as imperfect things are slighted by us, so complete and perfect things are highly esteemed by all the sons of wisdom. No book to be compared to this for perfection; and therefore no book should be so loved, read, studied and prized by us. Here's nothing vain or superfluous, 
Nih●l in ea otiosum sed omnia plena sunt sensis, mysterio, Spiritu. Basil.  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 hungry, Water for the thirsty, Wine for the wearied, Bread for the weak, Raiment for the naked, Gold for the poor, Eyesalve for the blind, and Physic 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 David's Harp that helpeth to still them, Acts 15.31. we should therefore 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 Kinsmen the 
* The Monk's glory much of their State of Perfection, wh●n their Idleness and lustfulness showeth their gross Imperfections to the World.  Papists do 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 mere Fancies; for the Apostle speaketh here of a Ministerial Perfection, and not of any Legal or Absolute Perfection. Now a man may have Ministerial Perfection, and yet be far from salvation; he may be fitted for his Office, and yet unfit for Heaven. Witness judas, and those Preachers, whom Christ knew not, Matthew, 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 error) See Genesis 17.1. 1 Kings 15.14. job 1.1. Matthew 5.48. Colossians 2.28. and 4.12.  
Then God accounts us perfect when we sincerely strive after perfection, 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 purpose, 

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●, said quotide sananda. Prosp.   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 imperfections, and our greatest righteousness is to lament our unrighteousness A gracious Soul setteth up no Hercules Pillars beyond which he will not pass, but he hath his Plus ultra still, he striveth forward after perfection 
* Paulus perfectum abnuit, p●●fectum fatetur.  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, 
* Aliorum comparatione, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect●s vocat. Zanchius.  Philippians 3.15. Hebrews 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 beginners 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 sin and all its concomitants; and this is not to be looked for in Via, in this Life; but in Patria, in the Life to come. Here we are Viatores, travelling towards it; but in Heaven 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. james 3.2. 1 Cor. 13.12. but in Heaven we shall be absolutely perfect, we shall be free from sin, and from the very possibility of sinning, 1 Corinthians 13.10. Eph. 4.13. 
See Mr. Baxter Saints Rest 1. P. c. 7. Sect. 8. mihi p. 117.  The Quakers boast much of this absolute perfection, but alas, their Railing, Pride, Lying, Blasphemy, Heresy, Ignorance and Obstinacy, shows that they are perfect sinners, rather than perfect Saints.   
[See their folly in this point discovered fully in Perfect Pharisee, Posit. 10. Reyner's Government of the Tongue, p. 327. to 362. Eton against 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 Scripture, viz. That by it the people of God, and specially the Ministers of God's Word, may be furnished, throughly furnished, not to one or two, but unto every good work, especially those of his Ministry before recited. The word in the Original is Emphatical, and signifieth such a complete furnishing as will fit a Minister for all the Duties of his Calling. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectè instructus & ad omnem partem officii sui probè comparatus ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ perfectê insterno.  It will teach him how to give to every one their Portion: To the Ignorant Instruction, to the Erroneous Confutation, to the obstinate Terror, to the distressed Consolation, and to the backward Exhortation. Some Ministers will open a T●●t well and inform the judgement, but make no Application which is the life of teaching; no wonder if such see no Fruit of their Ministry, 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 only suffer the word of Doctrine to inform your heads, but you must also suffer the word of exhortation to work upon your hearts Heb. 13.22. So long as we preach in Thesi, and only inform your judgements you praise and admire ●●s; but when we come add 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 enemies, because we tell you the Truth.  
Many can away with Expounding of Scripture for Information, but the Application of it to their sins and sores they cannot endure. They cry out, Cannot the Minister ●et us alo●e? Cannot we be Proud and Prodigal, but he must still be telling us of it? Who biddeth him meddle with us?  
Answer, God, It is he that commands us not only to teach, but to reprove; and he doth his work to halves that only informeth the Judgement, and doth not look upon the Affections. It were more for our ease to let you rot and perish in your sin; but how then should we be Faithful to our God and your Souls? Had yo● grace you would find so much sin and scum within you, that you would find as much need of Reproof and Exhortation to fight against Corruption, as Information to convince you of it.  
3. As the Pastor, so the People must read and meditate on the Word, that they also may be fitted for all good works in their places and callings. Here every man may learn what to believe and do. Here are Lessons for Magistrates, Masters and Servants, Parents and Children. Here you may be furnished with Directions how to walk Religiously towards God, and Righteously towards Man. The Scripture is no Doctrine of looseness, it fitteth and furnisheth us for well doing, and not for ill doing; In every line thereof we may read Holiness 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 walk with his God in the place where he hath set him!    
The end of the Third Chapter.   

An Exposition upon the Second Epistle of TIMOTHY, CHAP. 4.  

VERSE 1. I charge thee therefore before God, and before the Lord jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom; Preach the Word, etc.  
THis Chapter is Paul's Cygnea Cantio, his last, and sweetest Song; by a Spiritual sagacity he saw his end approaching, and the time of his Martyrdom to be at hand, and therefore now he doth as it were make his last Will and Testament, wherein he gives Timothy many things in charge, & especially commends to him the work of Preaching. And since the words of dying friends usually take deep impression, he doth not barely exhort, but solemnly adjure Timothy to preach the Word with all diligence and care, according to the ends mentioned in the two last Verses of the foregoing Chapter.  
To quicken him, he tells him what dangerous times were coming, and of his own death approaching. He desires Timothy to come to him, showing how he was forsaken of all men; and then concludeth the Epistle with divers salutations, and a Valedictory Prayer.  
The Chapter consisteth of four Parts.  

1. Here is a serious Exhortation and Solemn Adjuration given to Timothy, and in him to all the Ministers of the Gospel successively, to quicken them to a faithful discharge of that great Ministerial duty, viz. the Preaching and pressing of the Word in the several Parts of it, Verse 1.2. This Exhortation he backeth and enforceth with several Arguments. 

1. From the day of judgement, Verse 1. There is a day coming when we must give an account of our Stewardship to Christ, who shall judge the quick and the dead, we had need therefore to be faithful and active in our Master's service.  
●● He presseth this diligent Preaching on him in respect of the dangerousness of the last times, wherein men will have itching Ears, be all for Novelty and vain Opinions, and will not endure sound Doctrine. Now the greater the danger, the more careful he must be to prevent it, Verse 3.4.  
3. By reason of the shortness of his Life, which he foresaw. V. 6.  
4. From his own example, he had fought the good fight, finished his course, and kept the faith, and now was ready for a Crown of righteousness; do thou follow my steps and thou shalt attain my end.    
2. He treats of some private and personal affairs from v. 9 to 19 where he desires that Timothy and Mark would come to him, 1. Because some had forsaken him, as Demas, v. 10. Others abused and opposed him, as Alexander the Coppersmith, and others were sent by him to other places to preach the Gospel. v. 12.  
3. He gives a brief account of his first Answer before Nero, showing how all men forsook him, yet the Lord was with him, who supported him in his trials, and delivered him from the cruelty of Nero. v. 17, 18.  
4. After some particular Salutations he concludes with Prayer and Benediction, for Timothy and the rest of the Brethren with him.   

I charge thee before God, etc.  
The duty of preaching is full of difficulty, and the matter of great moment, the Apostle therefore useth a grave obtestation and a weighty adjuration to quicken Timothy vo the work. v. 1.2. Where we have, 1. The charge with an adjuration. 2. The ground whence this charge hath its force, or by whom he adjures him, 1. By God the Father. 2. By God the Son, who is here described by three particular Titles, The Lord, jesus, Christ. 2. That he is the judge of all the world. 3. The time which he will judge it, viz. at the day of his glorious appearing.  
I charge thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obtestor, testificor, usurpatur cum quad magna cum Empthasi proponitur. Ser●a est ad nodum ob●estatio & maximi jaramenti vim habens.  or as the Geneva Translation renders it according to the to the Original, I adjure thee. q. d. I testify and call God to witness, who shall be revenged on thee in that dreadful day of the Lord, 
Quis sub tanta testificatione segnis esse audeat? Aug.  if contrary to this charge thou be remiss and negligent, and dost not preach the Word instantly and earnestly in season and out of season. The Word in Scripture signifieth to entreat very earnestly. 1 Tim. 5.21.  
To denounce and contest. 1 Tim. 6.13. To command with a denunciation. 1 Tim 6.17. To adjure, 1 Sam. 14.27. And seriously to admonish. Exod. 19.22. When Dives would have one sent seriously to admo- his Brethren to change their lives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut obtestetur eos, (i) grav ter moneal & quasi adjaret eos ut ab epulatione desistant & paeniteant. a Lap.  he useth the word in the Text. Luke 16.28.  
Before God.] He doth not adjure him by Men or Angels, 
Haec commemoratio Majestatis Dei, vim magnam habet ad excitandos animos quo ri●è officium nostrum in docendo exequamur. Aretius.  or any fallible witnesses, but he chargeth him by God the Father, and by God the Son, who are infallible witnesses of all we do, and impartial Judges that will not spare the Violators of his Precepts, that can neither deceive, nor will they be deceived. Did you ever hear a charge set with more pressing Arguments with more compulsive, dreadful and powerful persuasions, every word is like a crack of Thunder to rise us up to our duty.  
Or I change thee in the sight of God,] So the Original carrieth it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conspestum Dei, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul●us, significat id quod cor●●● est.  who seeth all things, who is both Judge and witness of all our ways, and will Judge every man according to his works, that thou neglect not thy duty even in perilous times.  
He names God the Father, and God the Son distinctly, not as if they differed in Essence, and Christ were not God (as the Socinians blasphemously reach) but to distinguish Christ from God in respect of his Humane Nature and Office as Lord, 
Deus, hîc distinguitur à Christo, ac consequenter v●n Essentiam sed Personam Patris denotat à Lap.  who hath redeemed us from the power of our enemies to be a peculiar people to himself. Now this his Divine Office doth not derogate from his Divine Essence, but rather presupposeth it; for how could he ransom and redeem us if he had not been God? Thus we find them distinguished. 1 Tim. 6.3. 'Tis is a Rule in Scripture when God alone is named it implies the whole Trinity, and is to be taken Essentially for all the three Persons in the Godhead; but when the Word God is joined with Christ (as 'tis here) then 'tis taken Personnally (i) 'tis restrained to the Person of the Father only. Who shall judge the quick and the dead.] (i) he shall judge all men without exception of any, all Nations must be brought before him. Matth. 25.32. Not only those which are already dead and sleep in the dust, but those also which shall be found alive at his coming 1 Thes. 4.16, 17. Acts 20.42 1 Cor. 15.52. 2 Pet. 4.7. 
Et Deum vindicem, & Christum judicem Timotheo proponit, si●n officio cessaverit.  So say all the Creeds. Now the Apostle makes mention of the Judgement of Christ, because as we are his Ambassadors and represent his person, so he will one day take a strict account of us how we have discharged our trust.  
At his appearing and his Kingdom.] Or at his apearing in his Kingdom, 
Non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adventus, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ill●st●is apparitio.  or the appearing of his Kingdom. [Hendyadis, duobus per uno positis.] An expressing of one thing by two Terms, a thing very frequent in Scripture. 
Apparitio Christi & regnum, idem valent, Calvin.  Matth. 4.16. In the Region of the shadow of death, (i) in the shady Region of death. 
Adventus Christi secundus ad judicium, est quasi porta & ini●ium regni & gloriae.  So Revel. 8.5. Thunders and Voices, (i) Thundring-voyces. q. d. When he shall appear in his Kingdom, and shall come in a more glorious manner to judge the World. At first Christ came into the World in a state of Humiliation, poor and low, but when he comes to Judgement he shall appear in his glory, viz. in the full accomplishment and manifestation of his glorious and everlasting Kingdom. 2 Thes. 2.8. 1 Tim. 6.14. and 2.4, 8. So that the latter word is exegetical and an explication of the former. Christ reigns now in Heaven and in Earth, 
Regnat nunc Christus sed id non apparet in omnibus sicut tunc apparebit. Grotius.  but 'tis obscured here by the Cross, and furiously opposed by devils and wicked men, so that there is not that clear manifestation of his Kingdom now; but when Christ shall have subdued all his enemies, and shall have destroyed all adverse power, and made them his fort-stool; then he will appear in his Majesty and great glory with all his holy Angels, and then will be the day (as I may so say) of his public Inauguration before all the World, in which he will begin his glorious and everlasting Kingdom with all his Saints.   

Observations.  
1. Obs. Grave Obtestations and serious Adjurations (in weighty cases) are lawful. Moses used them, Deut. 30.18, 19 and Isai. 1.2. Abraham adjures his servant, Gen. 24.3. and jacob adjures joseph. 
Adjurare est imperare alicui Divini nominis authoritate, & simul jurejurundo aliq●em obstringere ad aliquid praestandum vel non praestandum, ac ei poenas, eo g●avissimas; denunciare, si contra fecerit Ravanel.  Gen. 47.31. A Minister is not only to beseech and humbly to entreat, but with all authority to bind men's consciences to the duty he persuades; and to adjure his bearers (as they will answer it before the Lord of Heaven and Earth at the great day) to yield obedience to the truths delivered. Cold preaching makes bold sinners, when powerful preaching awes the conscience. Matters of greatest importance must be pressed with greatest vehemence. As God putteth not forth great power but for great purpose. Ephes. 1.18, 19, So neither must we use great earnestness, but in matters of great moment. Our natures are very base and backward to the best things, and so have need of all manner of provocations to quicken us to our duty: and 'tis a great aggravation of people's sin when they will not obey such powerful preaching, as their contempt is greater, so is their sin, 2 Chron. 24.19.  
This shows the folly of the Anabaptists, Socinians, and Quakers, who exclaim against all Protestations, Adjurations, and Oaths as things unlawful, and would tie men only to Yea and Nay, whereas we find in Scripture that God himself swears, (it cannot then be a sin) Gen. 26.12. Esay 45.23. 1 Sam. 3.14. Psal. 89.3. and the dearest of God's servants have sworn, Gen. 14.22. and 21.24.  
Ob. Our Saviour condemns sewaring, Matth. 5.34. and so doth S. james 5.12.  
A. Christ doth not simply and absolutely condemn swearing, 
juramentum est Legis naturae sicu●i ex omnium gentium usu fiquet. Wa●oeas.  for than he should destroy the Law which Commands, swearing as a part of God's Worship, and an honour due to his Name. Deut. 6.13. and 10.20. and a special means to end strife and contention amongst men. Heb. 6.16. but he condemns all swearing by the creatures, and forbids all rash and all vain swearing, all customary swearing in our ordinary talk, and so doth S. james 5.12.  
Ob. Tho the Law did allow of swearing in weighty cases before a Magistrate, 
See M. Manton on that Text, see 11 Reas. against vain swearing Ward on Matth. 5.34.  yet now in Gospel-times 'tis unlawful.  
A. Not at all, for the Prophet Esay prophesying of the Gospel-times times-expresly saith, They shall swear by the God of Truth. Esay 65.16. Paul oft calls God to witness. Rom. 1.9. and 9.1. 2 Cor. 1.23. 
Vehemens est asseveratio juramento firmata Brochmannus.  Phil. 1.8. 1 Thes. 2.10. The Angel swears in the New Testament by him that lives for ever. Rev. 10.6. and Christ useth strong asseverations. Matth. 5.18. john 3.5.  
Ob. Since many forswear themselves and abuse Oaths, 'tis best (say they) wholly to forbear them.  
A. The abuse of a thing must not take away the use of it, 
Est sallacia Accidentis.  for than we must not eat, drink or wear clothes, because many abuse them. Then we must cast away our money, cut down vines, and pull out our eyes because all these are abused. But who knows not that the abuse of these must be taken away, and the use remain.  
See more in M. Firmin against the Quakers, p. 27. M. Fowler against Speed a Quaker, p. 16. and Walaeus Loci Com. p. 100 de juramento. Sayrus, CC. l. 5. c. 3.  
2. Observation, The best have need of Obtestations and Adjurations even from terrors to quicken them to their duty. We are flesh as well as spirit, we are but in part regenerate and therefore had need of quickening; and if so holy, so mortified, so laborious a man as Timothy had need of double and treble charging (1 Tim. 5.22, and 6.13. and 2.4.1.) what need have we who never yet attained that degree of holiness as Timothy had, to be charged and charged again as we will answer it at the great day of the Lord to be faithful in the discharge of the duties of our several places. We must not only allure men by mercies. Rom. 12.1. but also quicken them by judgements, for such is the corruption of our nature, that we are so easily wrought upon by mercies as by judgements; hence when the Lord had promised six blessings to move us to obedience. Deut. 28.1. to 14. he adds 27. curses from (v. 15. ad finem cap.) the better to excite us to our duty. Mercies draw us. Rom. 2.4. and judgements drive us to God. This awed job 31.3. and made David tremble. Psal. 119.120. The Apostle knowing the terror of the Lord, persuaded men to flee from the wrath to come, that so they might escape the terrors of that great day. 2 Cor. 5.11.  
3. Observation, The godly do all as in the sight of God. They look at God's eye more than man's, in all their Exhortations, Adjurations, ways and walking. They look upon him as a Witness and a Judge of all their doings. They set the Lord always before them. Psal. 16.8. They live always as in his eye and presence, remembering that he beholdeth all their ways, and Ponders all their paths. Prov. 20.21. This consideration will be 

1. A Motive to sincerity  
2. A Spur to duty.  
3. A Corrosive to sin.  
4. A Cordial in affliction.    
1. 'Tis a singular means to keep our hearts sincere, and to make us universal in our obedience, hating every false way. When David was upright before God, and walked as in his eye, than he kept himself from his iniquity. Psal. 18.23. and kept all his Precepts. Psal. 119.168. This Allseeing eye of God kept job from sin. job 31.4. and kept joseph chaste and pure. Gen. 39.9. and made Abraham sincere. Gen. 17.1. Seneca counselled his Scholars to do their actions so advisedly tanquam speciet Cato, as if some severe Cato looked on them. 
Vitam praesentiâ Dei dignam ducamus.  We are Christians and must do all tanquam spectet Deus, remembering that we are always under the inspection of the Allseeing God.  
2. It's a spur to duty. The Master and the Commanders eye make the Servant and the Soldier active. If we do any good in secret, God sees in secret and he will reward us openly. Matth. 6.6. Acts 10.4.  
3. It's a corrasive to sin. The Thief durst not steal if he thought the Judge looked on him, nor the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him. 
V. Capel on Tentat. l. 2. c. 2 p. 153, etc.  Atheism is the root of all the wickedness amongst us. Psal 14.2. & 50.21, 22. & 94.5, 6, 8. Ezek. 9.9. This breeds Hypocrites. job 13.16. There is a grain (at least) of Atheism in every sin.  
4 'Tis a Cordial in affliction. God is an Omniscient and omnipresent Friend, he knows all our losses, crosses, tentations, enemies, Rev. 2.2, 3, 9, 13. When the Priest and the Levite pass by us, than he comes in to us. He was with joseph in the prison, & jeremy in the dungeon, & with Israel in Egypt.  
4. Observat. Christ is the Lord, according to his Divine Nature he is God's coeternal, Coessential & Coequal with his Father. This Title Lord answereth to the Hebrew word jehovah, which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times. He is Lord over our Faith, over our Consciences, our Lives and Persons.  
The Arrians and Socinians seeing Christ's Humiliation and abasement, denied his Deity, affirming that he was not God Essentially, but Nominally. Since this Old, blasphemous Heresy is revived in our days under the Notion of New-Light; since it is such an Heresy as overthroweth the very foundation of our Faith, the ground of our Worship, and salvation by Christ, and of all the good we expect from him; I shall therefore give some brief Arguments against it, and so pass on.  
1. That Christ is very God appeareth by the Titles which are given to him in Scripture.  
1. He is called jehovah, which is the most Glorious, proper and peculiar Name of God, jeremiah 23.6. Malachi 3.1.  
2. He is styled Gods equal, Zachary 13.7. Philippians 2.6. of the same Essence with the Father, he is not Consimilar like the Father, but Consubstantial, the same with him; the one differs from the other Personally, but not Essentially, 1 john 5.7. these three are One, One in Essence, one in Propriety, one jehovah: Hence God himself calls him God, Hebr. 1.8. 1 Timothy 4.19. God manifest in the flesh, and Immanuel, God with us, Matthew, 1.23. Thomas calleth him, My Lord, and my God. In him dwelleth the fullness of the Godhead, Colossians 2.6. It is the Father's Will that all men should honour the Son even as they honour the Father, john 5.23. 1 joh. 5.20. Grotius the Socinian-Arminian-Papist labours to pervert those texts which hold forth the Deity of Christ, as Philippians 2.6.1. 1 Timothy 3.16. Hebrews 1.2. and especially, Acts 20.28. Romans 9.5. These two Texts are so clear for the Deity of Christ, that the Learned Socinian hath no shift but this, that some old Manuscripts which he hath seen, read it otherwise. But if a thousand Manuscripts should corrupt the Text (as Grotius endeavours) to maintain an Heresy, let them be Anathema.  
2. It plainly appears that Christ is God by his Attributes.  

1. He is Eternal, Micah 5.2. Proverbs, 8.22. john 17.5. Revelations, 1.8.  
2. Immutable, Hebrews 13.8.  
3. Omniscent, john 2.24.25. and 22.17.  
4. Omnipresent. Matthew 28.20.  
5. Omnipotent, the Almighty able to do whatsoever pleaseth him Revelations 1.8. and 11.17. and 19.6. He is the mighty God, Isay 6.9. All Power is given to him both in Heaven and in Earth. He hath Power to forgive sins which is proper only unto God, Matth. 9.6. He hath Power to Judge, to Justify, to Sanctify, condemn and save.   
3, By his Works, if you will not believe him by his Word, yet believe him for his Works sake, john 14.11.  
1. The work of Creation shows plainly his Deity, john 1.3. 1 Cor. 8.6. Colos. 1.16. Heb. 1.2, 3.  
2. By the works of Providence, by him all things consist, and subsist, john 5.17. Colos. 1.17. Heb. 1.3.  
3. By his Miraculous works: winds and Seas obey him, he cast out Devils, and cured all diseases.  
4. Worship is due only to God, but Christ is worshipped. Steven prays to him. We are baptised into his Name. We believe in him. King's must serve him, Psalm 2. ult. and all the Angels worship him, Hebrews 1.6, 7.  
5. There is an absolute necessity that Christ should be God as well as Man; for as an Infinite Justice was offended, so an infinite Justice must be satisfied. The intolerable weight of God's wrath the burden of sin, the power of Satan which is to be opposed, and the great good which we had lost and must be restored by Christ, all conclude Christ's Deity. Besides he is Judge of all the World, which necessarily presupposeth his Deity, he must be Omnipotent, Omniscient, etc. who is this Judge.  
If any would see this Controversy more fully cleared, he may peruse Perkins, CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle, from Chapter 8. to 15. Leighs Body of Divinity, l. 2. c. 16. Porter's Vindication of 1 john 5.20. jenkin's on jude 4. p. 162.163. fol. Polyander contra Socin. cap. 43.  
1. This may discover to us the heinous nature of sin, in that nothing could pacify the wrath of God, nor wash out the stain of sin, but the blood of God, as the Holy Christ styles it, Acts 20.28. Consider but the price that was paid for the least sin, it made Christ to groan and sweat non guttas sed grumos clodded blood, Luke 22.44. great was the sore that needed such a salve, and sad the malady that could be cured by no other medicine. In nothing is the horror of sin seen like as in the Humiliation, death and suffering of Christ. This should make us hate sin as the Evil of evils, better be in Hell without sin then in Heaven with it. Sickness, Poverty, imprisonment, etc. These are but outward evils, a man may lie under such afflictions, and yet be under dear Affections; as job; David, Paul. It is only sin that makes us odious to God, and therefore sin should be odious to us, Psalm 97.10. We should hate it not only Odio aversationis, but also odio inimicitiae. Not only by flying from it, but by pnrsuing it with an hatred of enmity. Sin fights against the Essence and Being of of God, it would kill him, and therefore we should kill it.  
[See therefore Master jer. Burroughs, Sin the evil of evils, Master Robert Bolton Instruction for comfort to afflicted consciences, Chapter 4. Page 110. Doctor Samuel Bolton. Sermon on 2 Samuel 24.10. folio. Dr. goodwin's Aggravation of sin, p. 1. etc.  
2. 'Tis matter of singular Consolation. Dost thou want wisdom, Righteousness, Sanctification, etc. Christ is God & therefore infinitely good, able to supply all thy wants. He's a rich Magazine, in him are Treasures of Wisdom, Righteousness, etc. In him doth fullness, all fullness dwell, he hath not only a fullness of sufficiency, but a fullness of redundancy, an overflowing fullness, 
See Doctor Preston, and Mr. Bridge on that Text.  for me and thee, and all believers to the end of the world, john 1. 16. Colos. 1.19. and 2.10:  
2. It may comfort us in respect of the Church's troubles; Christ is God and King over his Church, though he be a Lamb for Meekness, yet is he a Lion for Power; and though he may suffer his people for a time to lie, (Inter oleroes, so the Septuagint read it, as we Clergy men now do) amongst the pots, yet they shall overcome by the blood of the Lamb, Revelations. 12.11. the sons of Zerviah may be too strong for us, but not for him, jer. 50.33, 34. be they Kings that oppose his Church? Christ hath said, He will wound even Kings in the day of his wrath, Psal. 110.5.  
3. If Christ be God, then extol and exalt him according to his excellent greatness.  

1. Exalt him in your judgements, have high apprehensions of him, in your judgements esteem him the fairest of ten thousand, Christ must be admired now as well as hereafter of all that do believe: 2 Thes. 1.10. esteem his ways the best ways, his comforts the sweetest comforts, his Rewards the highest rewards, and his People the happiest People.  
2. Exalt him in your Affections, seeing he is God, love him as God with a transcendent Love; we must not love him with a low, common, sensual Love, as we love a Beast: such love is hatred and contempt in his esteem; but we must love him Appretiatiuè & Intensiuè, Affectu & Effectu; with the highest intention of Affection, as the dearly beloved of our souls. Our love to Christ must (in some measure) resemble Christ's love to us, now his was transcendent love to us, Rom. 5.7, 8. and so must ours be to him. They love not Christ who love any thing more than Christ, 
Dilige nil supra Christum nil extra, ni contra, nil aequè. Vide Burroughs Gracious Spirit▪ 2 P. Chapter 1. page 285.286, etc.  they love him not at all, who do not love him more than all.   
2 It must be Real love. Many will compliment with Christ, bow their knee, or put off the hat to the Name of Jesus, or keep a riotous Feast for him, or rather for themselves, Zach. 7.6. Christ is never less thought of then at Christide, 
See more in Mr. Prins Histriomastix p. 48.225.743. l. 783.  he hath more dishonour done him in those twelve days then in all the twelve months of the year besides, look on men's Actions, and you would think they were keeping a Feast to Bacchus or some Heathenish God, to jove rather than to jehovah. We see shadows, but where is the Reality of your Love? what do you more than others? where is your zeal, your mourning for the dishonours done to Christ? your readiness to do and suffer for him? 
Exhibitio ope●is indicum est amoris. Bern.  The woman that loved Christ, bestowed a box of precious ointment on him, Matt. 26.7. Peter that loved Christ, fed his sheep.  
3. It must be an United, collective love, we must love him with all our souls and all our affections together. As all the Rivers run into the Sea, and meet in one Ocean, so all a Christians affections should meet in Christ who is the centre and resting place for the soul. United love is very strong, the Sunbeams when contracted and meet in a Burning Glass are of great force and strength.  
4. It must be Spiritual, as Christ's Beauty and Excellencies are spiritual, such must our love be, it springs from spiritual Principles, and hath spiritual ends.  
5. It must be Conjugal Love which is, or aught to be the strongest Love, Prov. 5.18.19. the Spouse of Christ must be sick and transported with love, Cant. 2.5. and 5.8.  
6. It must be a Chaste Love, a true Spouse loves none like her own Husband, though she have many friends, yet she hath but one Beloved, one Husband: so the Saints are chaste, and have not their hearts divided between Christ and the World, or between him and sin. It is not Harlotry love that can love many at once; hence the Saints are called Virgins, Cant. 1.3. Rev. 14.4. for their spiritual chastity, because they are not defiled with the corruptions of the world.  
7. It is a Rational Love, there is all the reason in the world why we should love Christ best.  

1. If we consider him in himself, he is God blessed for ever, Romans 9.5. and whom will you love, if you love not God?  
2. If we consider the Proximity of his Nature, he is flesh of our flesh; he is Goel, propinquus noster, our near kinsman, job 19.25.  
3. If we consider him in Reference to his people, 
See Mr. Leighs Crit. Heb. p. 34.  they have the most engagements of all people in the world to love him, all he did and suffered was for them, they have received most from him, and therefore he may in equity expect most from them.  
4. Consider him in his Relations, they all call for our love. All Rezelations meet in him Eminently. 

1. He is our Father, Isay 8.18. and whom should children love like their Father?  
2. He is our Redeemer, from how great misery to how great mercy hath he exalted us! of Canaaites he hath made us Israelites, of sinners he hath made us sons, of foes he hath made us friends, and of heirs of hell, he hath made us heirs of heaven.  
3. He is our Brother, Hebrews 2.11. our Husband, our Lord and Master. Now a Brother will love a brother, a Wife her Husband, a Servant his Master; but when all these Relations shall meet and concentre in one person, how great must that love be?    
5. Consider the Excellencies that are in Christ, and so he 〈◊〉 the most lovely and desirable. Three things make one lovely, Fullness, Fairness, and Constancy, Now all these are in Christ in an eminent manner. 

1. Fullness and riches have an Attractive inviting Virtue in them, all men desire fullness, the Drunkard loves to fill himself with strong drink, the Worldling loves full Barns, the Voluptuous man his fill of Pleasures: yet all this fullness is mere emptiness compared with Christ. In him only is Real fullness and satisfaction to be found.  
2. He is absolutely the most fair and beautiful, in respect of his transcendent purity he is fairer than the children of men, 

Christus & Coelum non patiuntur Hyperbolen.  
See Mr▪ Robinson Types of Christ.   Psalms 45.2. He is a Sun for Light, & Lustre, Mal. 4. a Lily for Beauty, a Rose for sweetness, a Lamb for meekness, Bread for support, Water for refreshing, Milk for nourishing, and Wine for comforting, Isay 55.1.2, 3.  
3. He is a constant Friend, the World is off and on, and forsakes us in our greatest straits, but Christ will never leave his People, he will guide them with his Counsel till he bring them to Glory.     
Lastly, Consider our love, 'tis the best thing that we can give unto Christ, 'tis indeed the man, it denominates a man, that we are that we love most. Affectus Virum indicat, If a man love pleasures most, then be is a voluptuous man, if the World, a worldling. Christ I am sure hath best deserved our love, and hath paid dearest for it; if any can show better Title to it, let him take it. It should deeply humble us to consider how there is none less beloved than Christ who yet hath best deserved our love. Every one hath his beloved, the Drunkard hath his beloved cups and queans, the Worldling his beloved bags and barns, only Christ lies unregarded by the most of men. Of all Evils the evil of sin should most affect us, and of all sins, Gospel sins and unbelief, not prising Christ nor receiving him into our hearts, but like the Gadarens preferring our swinish lusts before him. This is that damning sin which Virtually is every sin, and binds the guilt of all sin upon the soul, john 3.19. Let us then promptly obey him and readily submit our wills to his Will; let us take him for our Lord, as well as for our Saviour. Many would have him Jesus to save them, but not a Lord to Rule them; but he will save none such as obey him, Hebr. 5.9. God hath joined Lord and Saviour together and we must not separate them, both in the Text, and Philippians 3.20. Titus 1.4. We must yield him sincere Obedience if ever we look for any benefit by him, 
See Mr. venning's. Ser. on Matt. 7.21.  'tis not crying, Lord, Lord, but doing his will that he expects, Matthew 7.21. Hence Christ reproves the Pharisees for their Vocal and Verbal subjection and ingemination of Lord, Lord, Luke 6.46. why call ye me Lord, 
Audi, nemo melius, specta, nemo pejùs.  Lord, and do not the things which I require? Many speak like Angels of Light, but they act like angels of darkness. They defy the Devil in words, but Deify him in works. All such men's Religion is Vain and abominable, Isay 1.11. to 16. and 66.3. Christ hath abundance of dishonour done to him in the world by such formal professors; we should labour to fetch off that dishonour by walking in the power of Religion, and adorning our Profession with a pious conversation, 1 Pet. 2.12.  
Who shall judge the quick and the dead.  
Here we have; First the Person judging, Christ. Secondly the Persons judged; All men from the beginning of the World till the end there of; all such as shall be alive at Christ's coming, or dead before. 
Vivos & mortuos, sub istis duabus differentiis comprehenduntur omnes, homines. Aquinas.   
That there is a Day of Judgement appointed by God, 
See Mr. jenkin's on jude 6. p. 251. folio.  is abundantly proved by all that have written on the Creed. If any Atheistical Quaker shall deny it, he deserves Punishment rather than an Answer: Yet if any desire to be satisfied in that Particular, 
Clapham against the Quakers, Sect. 6. p. 31.35.36.  Master Clapham hath spoken very well to that point. I delight not if I can choose to have any thing to do with unreasonable men: I shall therefore confine myself to the Text.  
1. Observation, Christ shall be the judge of all the World: Now there are many subordinate, inferior Judges, now Christ judgeth Mediately by men; but in that great day of the Lord, Christ only shall be Judge, when he shall have put down all Rule and all Authority, and shall judge men immediately in his own Person: 
Christus est judex generalis, coelestis, supremus.  God hath committed all judgement to the Son, john 5.22. and hath ordained him to be judge of quick and dead, Acts 10.42. Romans 14.10. 2 Corinthians, 5.10.  
Question, How is Christ the judge, when God is called the judge of all the w●rld, Gen. 18.25. Eccles. 3.17.  
2. The Word is said to judge us, John 12.48.  
3. The Saints are said to judge the World, Matthew, 19.28. 1 Cor. 6.2, 3.  
4. And one wicked man is said to judge another?  
Answer, These knots are easily untied by distinguishing.  
1. There is, judicium authoritatis, an Authoritative judging, which resides in the King as in the Root and Fountain, and so God is Judge himself in respect of Authority, Psal. 50.6. Romans 2.16. Hebrews 12.23. As for that in Genesis and such like places, it may be understood of God's Providential exercise of judgement in this world as Moderator and Governor thereof; and not of the Ultimate Judgement at the last day.  
2. There is judicium Probationis, a judging by way of External administration, execution and promulgation of the definitive Sentence, and thus Christ is Judge alone; all judgement in this respect committed to the Son, the Father judgeth no man but by him, john 5.22. God hath the Power, 
judicium Vniversale est commune toti Trinitati quoad authoritatem, & quoad sententiam, quae omnibus consentientibus dictabitur: Nam opera Trinitatis ad extra sunt indivisa. Aquinas.  but the Son hath the Commission to execute that Power; for though it be an Action common to all the three Persons in the Trinity, yet the Execution of it appertains to the Son.  
3. There is judicium Declarationis, a Declaration Judgement, and so the Law judgeth; the Judge doth but pronounce the judgement of the Law, john 12.48. Rom. 2.12.16., We shall be judged at the last day, both by Law and Gospel.  
4. There is judicium Assessionis, & Approbationis, a Judgement by way of assent and approbation, and so the Saints shall Judge the world, 

I●dicant Interpretatiuè consentiendo & approbando Sente●●●am judicis▪ ● quinas Supplem P. 3. Q 89. Art. 1:  
Iudica●uri sunt assessio●â quadam digniate. Estius.   they shall sit as Assessors, and be approvers of what is done. We see at the Assizes the Judge gives the final and definitive Sentence, and the Justices on the Bench that sit with the Judge do assent and acknowledge the judgement to be true and just. This honour have all, and only the Saints, even the least and meanest of them shall judge their Judges, and help to condemn those that formerly abused and condemned them, 1 Cor. 6.2, 3. they shall be on the Bench, when Angels and wicked men shall be at the Bar. Those proud, infernal fiends which did molest and disquiet thee, shall now be disquieted by thee; 
Ch●istus & Sancti sunt Corpus & membra Christus judicabit ut primarius j●dex sententiam ferens, Sancti ut astipulatores sententiae judicis subscribent, & triumphabun● de mundo. Paraeus,  in Christ thy head thou shalt adjudge them to their everlasting Prison. As Joshua's soldiers set their feet upon the necks of the Cananitish King; So the poorest Saint shall at the last day triumph over all the enemies of his salvation to such the promise runs R●vel. 3.21. 

Participia haec extensa sunt (ut loqu. S●holastici) idesque actus continûos denotant.  
Schools, Guard. Rule 56.  
Vincenti, non fugienti aut molli dabitur.   To him that overcomes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) He that by the Power of Christ is still overcoming the enemies of his salvation, though he cannot overcome them by way of Equality so perfectly as Christ did; yet if by way of conformity and similitude we resemble him in our measure and degree, we shall reign with Christ, and sit with him in his Throne.  
This is a great dignity that the Judge and Saviour of all the world should so highly exalt his poor contemptible servants, 
See more in Mr. Fenner on 1 Cor. 6.2. fol. p. 67. and Mr. Cawdrys, Ser. on the same Text.  to be part of that Royal train which shall attend the great Judge of all the world (1 Thess. 4, 15.) and to be Coassessours with him on the Bench in that great and glorious day of the Lord. But this Dignity calls for Duty, we must walk as becomes the Judges of the World. Judges must, (or at leastwise aught to be) Just and inoffensive men, 2 Samuel 23.3. Our righteousness must condemn the world's Unrighteousness, our forwardness, the world's back wardness, our Faith, the world's Unbelief; as Noah did Hebr. 11.7. Many walk so loosely and profanely, as if they meant to justify, rather than judge the world; their Hypocrisy and Apostasy is too visible to all.  
2. It should admonish us to beware of wronging the Saints, It's dangerous abusing Judges, such will cry one day to be hid from the sight of them. Love them therefore now, delight in their company, secure them in their Necessities; Christ takes the courtesies and injuries which are done to them, as done to himself, Matt. 25.35, etc.  
5. There is judicium comparationis, a judging by way of comparison; and so not only the Saints, but one wicked man shall condemn another that is worse than himself. Tyre and Sidon shall rise in judgement against Corazin and Bethsaida. Sober Heathens and just-dealing Turks shall rise in judgement against intemperate and unrighteous Christians: yea the Creatures (as Origen conceives) that have served their Creator in their several stations, shall rise in judgement against man that hath rebelled against his God.  
Question, But why hath God ordained Christ to be the judge?  
Answer, Because he is every way qualified for such a work.  

1. In respect of Knowledge, Isay 11.2. He knows all the Thoughts, intentions, words and works of men, Matthew 9.4. john 2.24.25, and 21.17.  
2. In respect of Righteousness, He is a just and a Righteous Judge, Isay 11.3, 45. [See more on Verse 8.]  
3. In respect of Power, man may kill the body, but He can kill the soul, Revelations 20. ult. He is King of Kings, and Lord of Lords, 1 Timothy 6.15. Revelations 19.15.  
4. The judgement must be Visible, and therefore it is meet the Judge should be so too. 
Christus judicabit secundum utrámque Naturam, nam omnia occulta hominum scire & producere est Deitatis; far sententiam est humanae Naturae Wendelin Exercit. 130.  The Father is Invisible, but the Son in our Humane Nature is Visible, and therefore God hath committed this judgement to the Son, who is also called the Son of Man, Matthew 19.28. and 25.34. john 5.27. since God intendeth to deal with man after the manner of Men, He condescendeth to let them have one that is Flesh of their Flesh to be the final Judge between him and them, that he may be the more justified, and they left without excuse.  
5. Seeing Christ abased himself in the State of Humiliation for his Father's Glory and Man's Redemption, therefore God hath raised him to a State of Exaltation, that to him every knee should bow, and hath given him a Name above every Name, Philippians 2.7. to 12. This is God's ordinary way to make the deepest Humiliation the way to the highest Elaltation.   
Question, Whom will Christ judge?  
Answer, All Rational Creatures.  
1. The Devils and evil Angels, 1 Corinthians 6.3. Though they may disquiet thee now, yet the time is at hand that thou shalt sit in judgement on them, and condemn them for their Rebellion against God. Thy obedience shall condemn the Devil's disobedience, that whereas thou a poor weak man dwelling in an house of Clay, clogged and clouded with many tentations and infirmities, yet didst worship the Lord in the beauty of Holiness; when these Glorious incorporeal pure Spirits which had no Tempter, yet refused to obey him. These are kept in Chains for the judgement of the great day, Matthow 25.41. 2 Peter 2.4. jude 6. Revelations 20.10. then shall be opened before all the world, the Time, the Nature, and the Manner of their first sinning against God, and all the murders and villainies they have committed upon the souls of men. This they know, they believe and tremble at the thoughts of it.  
2. All men, Good and bad, Noble and ignoble, Old and and young, Great and small, Learned, and unlearned; Dives must appear as well as Lazarus, Kings as well as Subjects, Ecclestasticus, 3.17. Matthew 25.32. Acts 10.42. and 24.15. Romans 14.10, 12. 2 Corinthians 5.10. jude 15. Revelations 2.7. and 20.12, 13. men's nets are made in that manner that little Fishes creep through, and great ones break through; but God's net taketh all, and holdeth them too. Atheists must not think to escape for ever, though the Patience of God may wait and not presently inflict judgements, though he forbear, yet hath he not forgot to do Justice; but will ere long set men's sins in Order before them, Psalm 50.21. As sure as GOD hath Decreed thy Death, so sure is the Decree of bringing thee to judgement, Hebrews, 6.9, 27.  
At this Grand Assizes all must appear in proper person, here is no Answering by Proxey, Proctors, Substitutes or Attorneys, but every man in person must give an account of himself to God.  
2. Here no Excuses will be taken, no Appeals be heard, in the Courts of men we may appeal: jacob appeals from Laban to the highest Tribunal, Genesis, 31.53. So did David, 1 Kings 24.13. and Zachariah, 2 Chronicles 24.22. Paul appeals from Festus to Caesar, Acts 25.10. But Gods High Court of Justice knoweth no Superior, He is King of Kings, Revelations 19.16.  
3. Here is no Repealing of the Sentence. In this life the Sentence may be Repealed and the judgement prevented by Repentance, jeremiah 18.7, 8. to 11. but this is the last judgement, and here men receive their final doom.  
4. Other Judges a man may outrun, but there is no escaping the hands of God. He filleth Heaven and Earth, where ever we fly we are still in his Territories, Psal. 139.7. to 12.  
5. Earth's Judges may be corrupted by Bribery, but Christ is the most righteous Judge, and may as soon cease to Be, as cease to be Just. The Earth is the Lords, and the fullness thereof, so that all the wealth in the world cannot bribe him; Riches avail not in this day of wrath especially, job 36.18, 
Manus ille habet, sed Eleemosynis non muneribus implendas. Nullus hic Eloquentiae, vel Pecuniae lovis. Drexelius.  19 Prov. 11.4.  
6. Other Judges may judge of Externals, but Christ knoweth the heart, and judgeth accordingly, Hebrews 4.13.  
7. Other Judges may be deceived by the sleights and subtleties of men, but this Judge, Nec fallitur, nec flectitur, No Power nor Policy can work on him, Proverbs, 21.30.  
1. Since Christ is Judge of all men, take heed of offending him. Better displease all the world then displease him. He can do more for us or against us then all the world besides. He's the best friend, and the saddest foe; if he be against you all the creatures are against you, and if he be for you all are for you. The men of Tyre and Sidon made their peace with Herod, because their Country was nourished by the Kings. Acts 12.20. We hold all in Capite, Christ is Lord Paramount of Lands, Life, Liberty, and all that we possess, and can take all from us when ever pleaseth him; it will be our wisdom therefore who ever we fall out with all, yet to keep in with him. 
* See more M. jenkin, Judas 14. p. 210. fol.  Make the Judge your friend, agree with him whilst you are in the way.  
Kiss the Son (id est) show your Love, Loyalty, Subjection, Faith, Fear, Obedience to him, Psalm 2.12. Prise his Service, prefer it be-before all the Crowns, and Kingdoms of the World. The greater the Prince, the more Noble the Service: Christ is Lord of Lords, and King of Kings; none like him, and therefore no Service like his. It is more Noble to be his Servant, then to be King of all the World; As it is more Honour to be a Prince's Favourite, then to be Shepherd of a Flock of Sheep. 
Christo servire est Regnare, magnus est animus qui se Deo tradidit.  His very service is Freedom, and his Work is wages. Be not then offended at Christ now, be not ashamed of him and his selfe-denying ways here, lest he be ashamed of you at that great day, Mark 8. ult. But prise all that is his, Love his Ordinances, his Ministers, his Saints, his Doctrine, his Discipline. Make him yours now, and he will be yours for ever. When all created comforts forsake you, he will never forsake you: Our Father's dye, and the Prophets die, but Christ who is the Father of our Fathers, and the Prophet of Prophets, lives for ever, Zachary 1.5. When these Cesterns are broken, yet this Fountain abideth, Psalm 18.46. Most men are careful to get and keep the favour of great men, Proverbs 29.26. but what will it avail us to have the favour and applause of our fellow-prisoners, if the Judge condemn us. It will be our only wisdom with Paul to labour to be acceptable with Christ, and that upon this very ground, because we must all appear before the judgement Seat of Christ, 2 Cor. 5.9, 10.  
2. This speaketh singular Comfort to all Believers who have taken Christ for their Sovereign, as well as for their Saviour. Why the Judge is thy friend, yea he is thy Saviour and Redeemer, it is he who was judgeed and condemned for thee, it is he who hath satisfied Divine Justice, and paid thy ransom; So that thou needst not fear what sin or Satan can do against thee. The Judge is thy Father, Brother, Husband Head, 
Non alienum aut inimicum, sed fratrem expectamus judicem.  thy Advocate and Intercessor, who hath so often moved for thee, and prayed for thee, and therefore thou mayest now be assured he will not be against thee. And therefore Christ would have all his people to think on that day with delight, and to lift up their heads with comfort and confidence, because the day of our Redemption draweth nigh.  

This day will be a day of Full Redemption,  
This day will be a day of Refrigeration,  
This day will be a day of Vindication,  
This day will be a day of Retribution.   
1. To all Believers it will be the day of their Full Redemption, and deliverance from all their Enemies, Luke 21.28. Ephesians 4.30. Here we lie in Thraldom to sin and misery, the best must cry with the Apostle, Who will deliver me from this body of death? Why this blessed day will set us fully free, Romans 8.21, 23. Now our Redemption is in fieri, 
Nunc redemptio facta est merito, tunc fiet efficaciâ, quando vis Redemptionis plene sese exercet in nobis. Paraeus.  'tis begun; but than it shall be completed. Hence it is called a day of Salvation, which the Saints do much desire, Hebrews, 9.28. The contracted person rejoiceth to think of the day of marriage, the King of a day of Coronation, the Victorious Soldier of a day of Triumph, 
Omnis nostra consolatio in Christi adventu & judicio fundatur, quia tunc apparebit adsalutem. Paraeus.  and shall not we rejoice in this day of our Jubilee, this day of consummation of the marriage between Christ and our Souls this day when we shall for ever Triumph over all the enemies of our salvation, and are therefore commanded to Comfort ourselves with these things, 1 Thes. 4.16.  
2. 'Tis a day of refreshing to all gracious Souls that are tired with ●in and sorrow, and scorched with fiery and fierce Tentations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refrigerium; A refreshing and cooling of a man who hath been almost spent with toil and heat.  Acts 3.19.20. they shall now rest from their labours, Revelations 7.16. and 14.13. This brings them to a Remaining Rest, 
See Master Baxter Saints Rest, P. 1. c. 7. Sect. 8.  and to an everlaing Sabbath, Heb. 4.9. 2 Thes. 1.7. The time of the Judges coming is the time of the Saints refreshing, and as the Apostle reasoneth, Who shall condemn, it is God that Justifieth, so may they say, Who shall condemn, it is Christ that judgeth us? the remembrance of this maketh them to rejoice with exceeding joy, 1 Peter 4.13.  
3. 'Tis a day of Vindication; here many times Gods dearest servants are slandered, misreported, misrepresented to the world, as Hypocrites, turbulent enemies to Caesar, etc. I but remember that at the last day there will be a Resurrection of Names, as well as of Bodies; Christ shall then clear thy Innocency as the light, Psalm 37.6, and Vindicate thy reputation from all the false aspersions of thine adversaries, this comforted job, when his friends accused him wrongfully (job 16. and 19 & 19.25.) That his Record was on high, and his Redeemer lived. The remembrance of this judgement made Paul to slight the judgement of man, 1 Corinth. 4.4, 5. Here men have their day and carry all before them; but I pass not for man's day, for I expect another day. This may comfort all the meek and poor of the Earth against their cruel enemies, the Lord is their Judge, and he will save them, Isay 11.4. and 33.22. Here many times Christ is condemned, and Barrabas set free; the righteous is condemned in his Righteousness, and the wicked are exalted to honour.  
Here they live longest (many times) who deserve not to live at all, job 21.7. Here the Israelites make Brick, whilst the Egyptians dwell at ease. Godly David is in want, when profane Nabal abounds. How oft is Zion Babylon's Captive, and Dives in plenty, whilst Lazarus in misery? So that if God's people, had hope only in this Life, they were of all men most miserable.  
ay, but the comfort is, there is another day, and another reckoning, when the Righteous shall rejoice, and the wicked shall mourn, Isay 65.13.14. Then God will review the judgements of the World, and those sins which have not been judged and punished, and the things which have been falsely and unrighteously judged, shall be brought to open view.  
God will not always suffer his Jewels to lie in the dirt, but he will Vindicate the injuries which are done to them, Luke 18.7. Appeal to this day from all unjust Sentences, and patiently wait for it, james 5.7, 8. We may answer our Adversaries, as jerom of Prague answered the Council of Constance, when they cited him to appear before them, that they might condemn him. Et ego cit● vos ut mihi respondeatis coram altissimo & justissimo judice post centum annos. And I charge you shortly to answer me before the great Judge of all the World.  
Now men curse you but Christ will then receive you, with a Come ye Blessed, Matthew 25.34. Then he will supply all your wants, repair your credits, make up your losses, destroy your Enemies, and make your vile bodies like to his own glorious Body far surpassing the brightness of the Sun, or the most Glorious Angels. Christ is thine, and therefore this and ten thousand times more is thine.  
Thou hast bought the Field, and the Treasure that is in it is thine also. As for the wicked, let them quake and tremble to think on that day, but do thou sing and rejoice, and call on the Heaven and Earth and all the Creatures in them to bear thee company, Psalm, 96.11.12, 13.  
4. 'Twill be a day of Retribution, a day when the Lord will fully recompense all the service and beneficence of his Saints even to a cup of cold water. Then all the good and only the good which hath been in thy intentions, affections, words and actions shall be openly proclaimed to thy everlasting praise. Even thy most secret obedience shall have open recompense. Matth. 6.6. All thy praying, fasting, alms, tears, doing and suffering for Christ, yea, those good works which thou hast forgotten, Christ will then remember, Matth. 25.37. and they shall be repeated openly. To have a man's goodness proclaimed before a Nation by some Stentor is an honour; to have Christ himself to publish our praise, and that before Angels, Men and Devils, at the great and glorious day of the Lord, is the honour of our honours. Christ will not only be thy Compurgator, but thy Enchomiast at that day. Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend, and after he was dead he had Homer for his Encomiast. But O the happiness of a Christian who hath God for his friend, and Christ for his Encomiast! He hath a Book of Remembrance, wherein he registers all the good we do, 

See more M●ryfield on the ●reed.  
Art. 7. p. 4●9 & 525.   with all the circumstances which may any way illustrate our goodness. Mal. 3.16. All thy good works shall be brought forth, not as meritorious causes, but as signs and evidences of thy faith, Christ instanceth in works of mercy, because they are most manifest to the world, and more visible than faith. Matth. 25.35. And this should make us to abound in the work of the Lord, since our labour is not in vain in the Lord. 1 Cor. 15. ult.  
Ob. The Godly have had their failings, shall not those be published in that day?  
A. I conceive not, all their sins are forgiven and forgotten: and nothing shall be remembered in that day but their goodness. 
Quia pii sunt justifica●● & abs●luti, nullum que jam amplius propter satisfactionem Christi reatum aut culpam habent, apparent in judicio cum gloria, impios judicaturi (suo modo & gradu) à nemine judicandi. Bullinger.  1. This is most agreeable to the promises which God hath made of pardoning our sins and remembering them no more, of blotting them out, and casting them into the depths of the Sea. Psal. 32.1. Esay 33. ult. and 43.25. jeremy 31.34. Micah 7.18.  
2. God hath oft confirmed these promises both by his Spirit inwardly, and by the Word, Sacraments and Prayer.  
3. The godly are said not to come into judgement, viz. of condemnation, 
Fiddles non sunt judicandi judicio discussionis, quia ob sanctitatis exc●llentiam sunt Christ conjanctissimi. Estius in Sent. l. 4 dist. 47.  but of absolution. john 3.18. And there is no condemnation to them. Rom. 8.1. they are already perfectly justified, and absolved from all their sins. Rom. 3.24, 25. and 8.33.  
4. The godly confess and forsake their sins, they daily repent of them and judge themselves for them, and therefore God will not judge them, but according to his promise he must and will forgive them, Prov. 28.13. 1 john 1.9. and by consequence forget them as if they had never been. jer. 31.34. If men must forgive and forget, shall not God much more? Levit. 19.18.  
3. Is Christ the Judge of all the World? then this speaks terror to all ungodly men who would not have Christ to reign over them, but grieved his Spirit, abused his Ministers, contemned the Gospel, persecuted his Saints, and trod under foot the Son of God. These will not be able to stand in the judgement of that day. Psal. 1.5. 1 Pet. 4.18. Rom. 2.5. This will be a comfortable, yet terrible day, a day of the greatest comfort to the godly, and of the greatest discomfort to the ungodly that ever was. The good man's best, and the bad man's worst are both to come. Now God executes some judgements on wicked men, but these are but praeludia futuri judicii, tokens and forerunners of that great judgement. Some are now punished, as Sodom, Old World, Egypt, jerusalem, the Jews, etc. that we may know there is a providence taking notice of all; yet all are not punished that we may know there is a judgement to come, to which the wicked are reserved. 2 Pet. 2.10. Here God's way is in the clouds, and we see not the reason of many things, but then his Justice and Righteousness shall be gloriously apparent to all the world. Rev. 2.5. The judgement of God righteous now, but 'tis not so manifest to the world, but at the great day there will be a public revelation of the righteous judgement of God. Here wicked men have their day of sinning, and God bears, I but the day of the Lord will come. (2 Pet. 3.10.) when the wicked must answer for their abuse of his patience, and God will bear no longer. Who can conceive, much less express the horror of that great and terrible day of the Lord, when the Sun shall be turned into darkness, and the Moon into blood. joel 2.31. Acts 2.20.) which shall burn as an Oven, and all that do wickedly shall be as stubble, Mal. 4.1. when the Heaven shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth and all that is therein shall be burnt up. 2 Pet. 3.10. When Christ shall come in his glory, and ten thousand times ten thousand of Angels shall attend him. Dan. 7.9.10. when he shall come in flaming fire to take vengeance on such as disobeyed him. When all the kindreds of the Earth shall weep and wail before him, Rev. 1.7. And shall at last hear that fearful sentence passed on them, Depart ye cursed, etc. When Kings, and Captains, and mighty men of the earth shall cry to the Rocks and Mountains to hide them. Rev. 6.15, 16, 17. They that made others fly into Caves and Dens, shall cry themselves to be hid in Caves, and 'twill not be. Then Alexander, Caesar and others that made the World to tremble, shall themselves tremble, and cry for fear. If we hear but a crack of Thunder in a Cloud, we are ready to tremble, and with Caligula seek a place where we may hide ourselves. What then shall we do when the whole frame of Heaven and Earth shall break in pieces, and all the World shall be on a flame about us? Oh who may abide the day of his coming, and who shall stand when he appears! Mal. 3.2. If Felix a Heathen trembled when he heard of a judgement, what will Infelix Felix do when he shall feel it? 
Nec me revocabat à profunditate voluptatum carnalium gurgite nisi metu mortis & futuri judicii. Aug. Confes. l. 6. c. ult.  This was one means to convert S. Austin, and if thou be not past grace, it may be a means to work on thee. And if Moses in the Mount did so exceedingly fear, and quake at a glimpse of God's presence. (Heb. 12.21.) and Daniel, 
Quoties diem illum considero toto corpore contremisco; sive enim comedo, sive bibo, sive aliquid facio, semper videtur mihi tuba illa terribilis sonare in auribus meis; Surgite mortui, venite ad judicium. Hieron.  and john were so affrighted at the sight of an Angel (though he came with good tidings, and they were men of good consciences) oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences? It will be a terrible day, especially to all Ignorant impenitent sinners who know not God, nor obey his Gospel. 2 Thes. 1.8. Isai. 27.11. They would not hear his soft Voice in the Ministry, and now they must hear his terrible Voice in Judgement. They say unto him depart for we desire not the knowledge of the ways, job 21.14. and therefore Christ will say to them, Depart from me, I know you not.  
2. To the Persecutors of God's People. 2 Thes. 1.7.  
3. To all cruel, mercyless, rich men. james 2.13. and 5.1. to 6. Matth. 25.41, 42.  
4. To all whoremongers and adulters, those sins are ofttimes so secretly committed, that the Magistrate cannot punish them, and therefore God himself will judge them. Heb. 13.4. jude 7.  
5. To all gross offenders, 
See more in M. Love on Colos. 3.4. p. 42.43.  at the day of judgement he'll be a swift witness against sorcerers, murderers, etc. Mark 3.5. Revelat. 22.15.  
6. At that day will Christ reveal all the secret abominations which have been committed in the world. Those sins which are now written as it were with the juice of Lemons, shall by the fire of that last day be made visible and legible to all. There's nothing so secret but shall be then revealed, all things shall be brought to light, even the hidden works of darkness. Luk. 12.2. Eccles. 12.14. Rom. 2.16. 1 Cor. 4.5. These secret plots of villainy which men would not have made known to the World for a World, shall then be written as with a beam of the Sun upon their foreheads, and shall be fully with all its circumstances disclosed, and laid open before all the world. And if it be a shame to have one's sins published and ripped up before a Congregation, though it be for our amendment, and where there are many that pity us, and pray for us: oh what confusion will seize on men in that great day, when not one or two, but all their sins shall be laid naked to the view of the world, where there shall be no eye to pity them, nor any to pray for them. The eminent and signal work of the day of judgement is, to bring secret things to light, viz. Heart-pride, Heart-adultery, Heart-murder, Hypocrisy, etc. These secret lusts which no eye but Gods can see, shall be brought into the open light, and the more craft and subtlety, and secret contrivance there hath been in thy sin, the greater shall they shame be in that day when the secrets of all hearts shall be disclosed. 
Cogitationis poenam nemo patitur. juriscons.  1 Cor. 4.5. Amongst men, thoughts are free, but God will bring all the thoughts and devices of men to light. Prov. 15.26. Not only the acts, but the thoughts of the wicked are an abomination to the Lord; and therefore go not about to commit any sin under pretence of secrecy, for we see how even in this life secret sins have been brought to light, as David's murder & adultery. 2 Sam. 12.12. Thou didst it secretly, but I will publish it before all Israel. 
Reverebaris magis oculum hominum quam m●um, non patiar; ergo peccata tua occulta esse c●●am hominibus pudesies. Pet. Martyr.  q. d. I will publish it openly, and at noonday that I may bring upon thee that shame and disgrace which thou didst more carefully avoid then my displeasure.  
2. Men must then render a strict and particular account of their words. Then men must answer for 
Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & otiosum, est vanum, frivolum quod● nec loquenti nec audienti utilitatem assert, etiamsi nulli sit noxium nec in se reprehensible. á Lap.  idle, much more for filthy and hard speeches against God and his People. Matth. 12.36, 37. jude 15. God hath given us tongues to bless and glorify him, and if we abuse them to cursing and dishonouring of him, how shall we answer it in that day?  
3. Then much more shall men answer for their evil works. God will bring every work to judgement, whether it be good or evil. Eccles. 11.9. and 12.14. jude 15. Then shall thy conscience be suddenly, clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' 'twere. Then must thou give an exact account for every thought of thy heart, for every lust full glance of thine eyes, for every word of thy mouth, for every moment of thy time, for every motion of God's Spirit which he hath made to thy soul, for every office thou hast born, and how thou hast discharged it in every point and particular. We are all Stewards, and must shortly give an account, 

1. De bonis commissis.  
2. De bonis dimissis.  
3. De malis commissis.  
4. De malis permissis.    

See Mr. Strong Ser. on Luke 16.2. p. 17.18. Preached 1647.  1. We must give an account of all these Talents of Time, Truth, Wit, Riches, etc. which have been committed to our trust, and how we have improved them to our Master's praise. Matth. 25.14, 15, etc. Then must you account for Personal mercies and National mercies, for the houses you have dwelled in, for the creatures that have died for you, and toiled for you, for the clothes on your back, the meat in your mouths, for every Sermon thou hast heard, and what benefit thou hast reaped by it, for every Sabbath thou hast spent, etc.  
2. You must answer for the good, which hath been omitted and neglected by you. Matth. 25.42, 43. I was hungry, and ye did not feed me, etc. He doth not say, ye rob me, ye persecuted me, ye cast me into prison; but he condemns them for omitting the duties he required of them. Many civil men bless themselves in that they are no drunkards, adulterers, thiefs, etc. but a negative Christian is no Christian. 'Tis not sufficient, we do no evil, 'tis damnable not to do good. Isai. 1.18. Psal. 34.14. and 37.27. 1 Pet. 3.11.  
3. For sins committed, then shall the book of men's consciences be opened, and all their works of darkness be brought to light. Rev. 20.12.  

See my Schools-guard in the Rules for expounding the Law. Rule 9  4. For all the sins which thou hast suffered to be done, and hast any way been accessary to, either by commanding, commending, conniving, etc.  
Now this particular and strict account implies, that the day of judgement will be longer than some imagine, though happily, not so long as others imagine. Some say, it is called a day, and therefore it shall last no longer; but this doth not follow, for the day of the Lord is not taken for a day natural, consisting of four and twenty hours, but for time indefinitely, it being frequent in Scripture to put day for time, as Isai. 49.8. Luke 19.42. john. 8.56. Others say that God can in a moment enlighten and dilete the conscience, so that a man presently shall see all that he hath done; this is true, but yet God will not only have men themselves to know, but all the world shall know and see the Justice of that day; and therefore it is very probable 'twill take up some considerable time. As the day of grace consists of many years, so will the day of judgement, saith M. Cotton. There shall be a day of public hearing, things shall not be suddenly shuffled up (saith Mr. Shepherd) as carnal thoughts imagine. 
Lincer. Conzert p. 88  No, it must take up some large quantity of time, that all the world may see the secret sins of wicked m●n, and therefore it may be made evident (saith he) From Scripture and Reason, that this day of Christ's Kingly Office in judging the world, shall happily last longer than his private administration now (wherein he is less glorious in governing the world. Tho I cannot assent to these opinions, yet that matters of such great and public importance will take up a considerable time, I think no rational man will deny, who either considers the number and nature of the things to be judged, and how strict and particular the Scripture affirms that judgement shall be. But positively to affirm, that it shall last so many hundred years, or so many thousand years, is to be wise above what is written.  
2. Since the day of Judgement is of such general concerment both to good and bad, and since there is no Doctrine so powerful to awaken secure, impenitent sinners out of their sins; it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people. As King james said of one that preached before him of death; this man (saith he) preacheth of death as if 'twere at my back. So Ministers should preach so powerfully of judgement as if 'twere at men's backs ready to arrest them. This Christ himself expressly commands us to preach unto the people. Acts 10.42. As they should desire to hear of that day, that so they might be kept in a continual preparedness for it, so we should delight to be setting it forth in its lively colours for the comfort of the godly, and for the converting (if it may be) of others; for if this will not work, nothing will, if the terror of this day will not awaken thee, thy case is dreadful and desperate. The hearing of this day made a Felix to tremble, and if thou be not past grace, it will make thee to tremble. When Solomon would fright young men from their sinful pleasures, he tells them of a stinging But. Eccles. 11.9. but remember that for all these things he will bring thee to judgement. If our heart be not harder than the Adamant, the remembrance of this day will quicken us to amendment. And this is the reason why God's servants in all ages have been so careful to mind people of this day. Enoch of old prophesied of it. jude 14.13. so did Moses, Deut. 32. and David, Psal. 96. ult. and Solomon, Eccles. 11.9. and Daniel 7.13, 14. and joel 3. and Malachy 3. and 4. and Christ, Matth. 24. and 25. and Paul, Rom. 14.10. 1 Cor. 4.3, 4. and jude 6. and john, Rev. 1.7. and 20.12. So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine, for Christ, Paul, Peter, john, etc. that were Evangelical Preachers oft treated of it, yea, before ever the Law was published by Moses, this Doctrine was preached presently after the fall by Enoch. Judas. 14.  
3. It must quicken judges, and these in authority to execute righteous judgement, remembering that they judge not for men, but for the Lord whose Vice-gerents they are, and to whom they must shortly give an account. He judgeth among the Gods by discerning whether their judgement be right or not. 2 Chron. 19.5, 6, 8. He is with them in the judgement, though jehoshaphat could not ride circuit with them, yet God did; he is with them not only by way of assistance and protection, but also by way of observation, he takes notice of every sentence that passeth, and will bring it again to judgement; for one special end of that great day is, judicare non judicata & malè judicata. To punish those sinners which have escaped unpunished here, and to rectify the unrighteous judgements of the world. Let there be no partiality, bribery, oppressing of the fatherless and the widow, but hear both sides patiently, fully, indifferently; so acting and so judging, as remembering that you yourselves must ere long be judged.  
[See more in M. Clerks Mirror, cap. 74.75. M. Gataker Ser. on Psalm 82.6, 7. p. 71, etc. M. Henry smith's Ser. on Psalm 82.6. p. 336. M. Sam Wards Ser. on Exod. 18.21. p. 395. M. Strong 31. Ser. p. 389. and 623.  
Let every one watch and prepare for this day, let the thoughts of it sleep with us, and wake with us, rise with us and rest with us, and be familiar with us; think you hear that voice sounding in your ears, Come, give an account of your Stewardship, for thou must be no longer Steward. Put not the remembrance of that day far from your souls lest you draw near to the seat of iniquity. Amos 6.3. Most certain 'tis that the day of the Lord will come, but when, we know not. 2 Pet. 3.10. Hence he's said to come as a thief in the night. 1 Thes. 5.2. (1.) Secretly; 
As the day is certain, so 'twill be sudden and if it were the last hour in Paul's time, sure now 'tis the last minute of the last hour. The Judge was never nearer coming, and never less preparation for his coming.  suddenly, terribly and unexpectedly: blessed therefore is he that teacheth. Mark 13.35, 36, 37. Rev. 16.15. We should shun those sins which breed security, as drunkenness, gluttony and. the cares of the world. Matth. 24.38, 39, 42. Luk 21.34. God hath hid this day from us, that we might be prepared every day. 
Ideò latet unus dies at observeutur omnes.  Let's get the Oil of grace in our Lamps, that we may be ready when ever the Bridegroom shall come. Be much in works of piety and mercy, get your souls clothed with Christ and his righteousness, which only can shelter you from wrath to come, and make you stand with comfort and comfidence in that day. Let's realize that day to ourselves, if we were sure the day of judgement should be the next week, what a strange alteration would it make in the world; how would men slight these worldly things, as fine houses, fine apparels, fine fare, etc. which now they dote on. Then they would fast and pray, weep and repent. Why, this day may be the day of thy particular judgement, and therefore whilst 'tis to day we should do these things. Now let's deny ourselves, follow the Lamb whithersoever he goes, part with all for Christ, take him on his own Terms, and give him no rest till he have assured thee by his Spirit, that thy sins are forgiven thee, and then you may bid that day welcome and rejoice in the thoughts of it. 1 john 2.28. Walk exactly and sincerely before God now, live soberly, righteously, religiously; do all as for Eternity. Xeuxies being asked why he was so curious in his painting, answered, Quia Aeternitati pingo, 'tis for Eternity said he. So should we be exact in our walking and working, in our doing and suffering, remembering 'tis for eternity. None can dwell with that devouring fire but he that walketh uprightly. Isai. 33.14, 15, 16. To such as faithfully discharge the duties of their callings this will be a day of blessing. Luke 12.43. and of comfort. Isai. 38.3. 2 Cor. 1.12. 1 john 3.21. 
See Dyke on Conscience chapt 12. p. 203. and Slesfield on Consc. ch. 23. In die judicii plus valebit conscientia pura quam mursupta plena. Bern.  We should therefore get and keep a good conscience which will be a feast to us, especially at that day. Acts 23.1. and 24.16. Whilst 'tis called to day, then let us return, and cause others to return, and so fly from the wrath to come, preventing it by judging ourselves, and setting up a Judicatory in our souls; examining, arraigning, inditing, and condemning ourselves for our sins, and then will Christ acquit us: if we humble ourselves he will exalt us, if we remember our sins he will forget them, if we take an holy revenge on ourselves, we shall prevent his vengeance. The serious remembrance of this day hath a great influence on our lives, and therefore 'tis good to possess our minds with the truth of it, and our hearts with the terror of it, that it come not upon us unawares. If this Principle were truly believed, oh what, holiness, humility, fear. Rev. 14.7. Patience in suffering. james 5.8. Constancy in well-doing. 2 Pet. 3.11.14. and contempt of the world and weanedness from these low things which must then be consumed with fire. 2 Pet. 3.10, 11. Would it work in us.  
At his Appearance and his Kingdom.] Hence Note,  
That the second coming of Christ will be a glorious coming. In his first coming he veiled and covered his glory. Phil. 2.7. But now he'll reveal and display it, so that the glory of a thousand Suns made into one will be as darkness compared to the glory of that day when Christ shall come in the glory of the Father attended with Myriad and ten thousond thousand of glorious Angels. (Dan. 7.10.) and all the Saints that ever have been, attending him. 1 Thes. 1.13. The Scripture speaks much of the glory of this second coming. Matth. 19.27. and 24.30. Mark 8. ult. and 13.26. Colos. 3.4. Philip. 3.21 Titus 2.12. 1 john 3.2. jude 6.14. 
See more in D. Tailor on Tit. 2.13. p. 480 10.  At first he came in a poor abased condition to be judged and condemned by man, but now he comes to judge his Judges, and to condemn the world for its sin. Now Pilate must to the Bar, and Christ is on the Throne. At first he was attended by twelve poor Fishermen, contemptible persons in the world's eye, because his Kingdom was not of this world; but now he hath a glorious train of Saints and Angels to attend him. 2. As Christ the Head, so the Saints his Members shall then appear in glory. Here we are in our Minority, in our Pilgrimage, and our life is hid, (Colos. 3.3.) Under many tentations, tribulations, persecutions, doubts, diseases, desertions, perplexities, infirmities and sins. Our spiritual life is hid under much corruption, there is such a smoke and smother in the soul that the godly can hardly see God's face. Grace in a good man's soul is like a Jewel in a pond of mud, 'tis there, but there must be much raking to find it. Now 'tis Winter with us, and though we are the sons of God, yet it appears not what we are. 1 John 3.2. But when Christ who is our life shall appear, then shall we also appear with him in glory. Colos. 3.4 Here it may be thou art poor and hast not a house of thine own to dwell in; I, but if thou belong to Christ, the time is at hand when thou shalt have more glory than all the Monarches in the world ever had. Dives will not be Lazarus now; Ay, but he would be glad to be Lazarus then. Wherefore let all the Saints which suffer for Christ now, comfort themselves with the remembrance of the glory to come; Matth. 20.32. 1 Pet. 4.13.14. Heb. 12.2. Let it quicken us to be much in glorifying God here, who hath promised to glorify us, with himself hereafter, john 17.4, 5. 1 Thes. 2.12.  
[If any would see more on the day of judgement, let him peruse those that write on that Article in the Creed, and those that write on the four last things. See Byfield on Colos. 3.4. and M. Love on Colos. 3.4. Ser. 4. M. Burges, M. Baxter, M. durham's Ser. on james 5.9. M. Sam. Smith, Grand Assize, M. Burroughs Saints Treasury. on Heb. 9.27. Barlow on 2 Tim. 1.8. D. Tailor in Folio, in Fine lib. p. 54.    

VERSE 2. Preach the Word, be instant in season and out of season, reprove, rebuke, exhort with all Long-suffering and Doctrine.  
IN these Words we have the duty expressed, to the due performance of which the Apostle so solemnly, and seriously adjures Timothy, and in him all the Ministers of the Gospel successively to the end of the World, viz. to Preach the Word. I may call it The Preachers Directory. Where we have, 1. A duty enjoined, viz. the Preaching of the Word. 'Tis not a Toleration, but an Injunction; 'tis not a bare allowance, but a peremptory command, as of that which not only may be done, but upon the greatest peril must be done.  
2. The time when we must Preach, or the measure how oft we must preach; it must be in season and out of season, (i) at all times as occasion shall require.  
3. Here is the manner how this duty may be rightly performed, viz. 1. In general by being instant and zealously urgent in it, by indefatigable industry and undaunted resolution. 2. Particularly, by discharging the particular duties of our office, which are to 

Reprove.  
Rebuke.  
Exhort.    
3. By a due Qualification and right tempering of all these, with Long-suffering and Doctrine, with Lenity and Instruction.  

Preach.  
The Word is Metaphorical, and is borrowed from Heralds and public Criers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praedica, velinstar praeconis palàm proclama Evangelium.  which are sent from Rulers and States to make known their minds and edicts plainly and punctually to the people. The Word is taken two ways in Scripture, 1. Largely and improperly for any declaration of God's wisdom, power, praise and goodness, thus every creature may be called a Preacher, so the Heavens preach God's praise. Psal. 19.1. and 145.6. Isai. 60.6. Thus every man is a Preacher, and must show forth God's praise in his place and sphere. 1 Pet. 2.9. Thus reading the Word may be called Preaching. But the Question is not whether reading (in some sense) may not be called Preaching, taking Preaching in a large sense, for any Declaration of God's Will; but the question is whether it be Ministerical preaching; whether when the Apostle bids us divide the word aright, he means no more than to read aright? and when he saith, who is sufficient for these things, he mean, who is able to read a Chapter? 2. 'Tis taken strictly and properly (so in the Text) for the action of a lawful Minister, who in an Authoritative way doth sound interpret the Word, and apply it to his hearers. This is the formal act and duty of the Ministry, 'tis a Pastoral Act which is not common to every gifted Brother in the Flock. Others may be speakers (as they call themselves) of Blasphemy, Heresy, Nonsense; but none are true Preachers but such as are sent by God in an ordinary, orderly way, Romans 10.15. These have their Commission from God to declare all his Counsel with Majesty and Authority publicly and power-fully, fully and faithfully to his people.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Verbum, The Word.  
We must not Preach our own inventions, Non quicquid in buc●as venerit, our own idle, addle conceits; but we must Preach the pure Will and Word of God revealed to us in the Scriptures of the Old and new Testament. So much the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth, Luke 11.28. Acts 11.19.  
2 The Gospel is called the Word, 
Verbum antonomasticè pro Evangelio ponitur.  by way of Eminency, because it contains the marrow and Quintessence, the sum and substance of the Word, john 17.8.14. Acts 13.26. and 15.7. Eph. 1.13. This is called the written, inspired, created Word.  
3. There is the Essential, Divine and uncreated Word, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christ himself who is the subject of the Gospel. john 1.1. In the beginning was the Word ay The Eternal Son of God, the Essential Word of his Father, so called because he is the sum and substance of that Word; in him that great promise, Genesis 3.15. yea and all the promises are made good to us. Now a Minister must preach the whole Word, (Acts 20.27.) but more especially, Christ and his Gospel. Thus john Baptist was a Crier▪ Matthew 3.3. He proclaimed the coming of Christ into the World. Thus Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Herald to publish the Gospel.   

Be instant.  
The Word signifieth to stand over it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adsto, insto, urgeo, Acts 4.1.39.  stand close to it, or to stand much upon it.  
To be instant in Preaching implies a standing to it with diligence and earnestness; 

Insta cum sedulitate, Syriac.  
Incumbe operi, Instanter age quod agendum est. Estius.   hence Tindal renders it, Be fervent in Preaching. We must rouse up ourselves to the work, we shall meet with many dangers, difficulties, discouragements; we must expect many Temptations from within and from without us, from profits, pleasure, ease; so that if we be not Instant and Urgent in the work, offering a kind of holy Violence to ourselves, we shall fail in the duty: and though for the present we see no fruit of our labours, yet must we not give over, but be instant and unwearied in the work of the Lord, and even compel men to come in to Christ, Luke 14.33.   

In season, out of season.  
Q. D. Preach the Word on all occasions, take all Opportunities, be active in the duty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; tempestiuè, intempestiuè; opportunè, importunè. Paran●masia est Proverbialis locutio, significans idem quod assiduè & instanter.  he that will be a Bishop must be apt to teach, 1 Timothy, 3.3.  
1. We must Preach in season, (i) on the Lord's Day, that is the ordinary time set apart by God himself for this duty. This season Christ and his Apostles usually observed, Mark 6.1. Luke 4.16. Acts 2.46. and 13.14. and 20.7.  
2. There are times and seasons when the Word may be most acceptable and most profitable to the hearers, as when God's hand lies heavy upon a people, and they are broken with some great affliction; then is a time to speak a word in season, than they will hear our words for they are sweet, Psalm 141.6.  
2. Out of Season. Not that the Word is ever out of season in itself, for it is the Bread of Life, all other meats have their times and seasons, but Bread is the Staff of Nature, and is never out of season. There is no season unseasonable for so seasonable, for so necessary a duty in the Opinion of a Natural man, and in the eye of carnal reason it seems sometimes to be out of season, as when it is preached on the week day, when Pastor and people have profits and pleasures, and worldly employments to draw them off: Now a Sermon seems like snow in Harvest to such earthly souls, it is out of season with them, yet even these seasons which the world judgeth unseasonable must a Minister redeem for preaching. Thus Christ himself did not only preach on the Sabbath day, but on the week days also, Luke 8.1. and 19.47. We must not to favour ourselves preach once a month, or once a day, but we must be diligent labourers in the Lord's Vineyard if we expect our penny: So that there is no contradiction in these commands, both may and must be done by a faithful Minister, who must Preach in season when God gives the opportunity, and the people desire it, Nehem. 8.1. Acts 13.42. and out of season, when people's hearts are so distracted with worldly cares that they have no desire after it. Now if Ministers must preach the Word in season and out of season, than People must hear the Word and be instant in season and out of season. Preaching and Hearing are Relatives, if there lie a Necessity on us to Preach, by the same Rule there lieth a Necessity on you to hear, you must redeem time from your worldly affairs to attend on this Ordinance, not only on the Lord's day, but even on the week day. It will not repent you when you come into your Kingdom. The comfort and peace which you will gain by a right attendance on this Ordinance will abundantly recompense all worldly losses, you shall incur by it. Let thy bodily affairs wait on thy Spiritual, and the lesser give place to the greater, we have a notable instance for this in the men of Bethshemesh, who were busy at their Harvest till the Ark came, and then for joy they lay by all, and go to offer Sacrifice, 1 Sam. 6.13, 14, 15.  
Question, But would you have us cast off our callings, and do nothing but follow Sermons?  
Answer, By no means, for he that commands us to be swift to hear, james 1.19. commands us also to be diligent in our callings, yet whetting is no letting, the oiling of the wheels doth not hinder the going of of the Clock. An hour spent in hearing a Sermon is no hindrance to our particular calling. We can spend two or three hours in Visiting our friends, and think it no impediment to our Temporal employments. So that in Cities and Towns especially where people may meet conveniently in respect of cohabitation it will be their wisdom to improve these opportunities for their spiritual advantage, as they did (Acts 13.42.) who desired the Apostles to preach in the space between that and the next Sabbath 
(i.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, medio tempore inter duo Sabbata. Grotius. See this Case excellently cleared by Master Hildersham on john 4. Lect. 51. p. 218. And Church his Miscelan. 2. P. p. 41, 42.  on the week day, saith Diodat.   

Reprove, Rebuke, Exhort.  
Having spoken before of Preaching in General, now he comes to the particular branches of it; whereof the first is to reprove such as are erroneous in Judgement, by Scripture demonstrations to confute and confound them and put them to silence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Argumentis convince, nam si absque Argumentis aliquem increpes, temerarius esse videberis, & ille increpes fiet impudens & obstianatus. Chrysost.  Titus 1.9.  
2. Rebuke and chide such as are exorbitant in their manners and corrupt in their lives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprehendo, objurgo.  others may do it ex Charitate, Leviticus 19.17. Ministers ex Officio with all authority, Titus 2.25. 1 Timothy, 5.20. Isay 58.1. Many call it Railing, when it is only Rebuking: by this means some may be reclaimed, others restrained, and the wicked left without excuse.  
3. Exhort such as run well to persevere, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horror, consolor.  Comfort the dejected, quicken the slothful, the words of the wise are as goads to rouse men out of their dulness, Eccles. 12.11. people then must suffer the word of Exhortation to work on their Affections without quarrelling or fretting against it, Hebrews 13.22. q. d. Reprove all errors, rebuke all sins, 
Mitem & pacatum animum praestare debemus peccantibus, & illos non persequi, sed revocare. Seneca de Ira l. 1. c. 14.  and exhort to all Duties, yet still with the spirit of Love and meekness: that we may convert and not exasperate them: so that the Apostle here repeateth and presseth again these Ministerial Duties before mentioned, 2 Tim. 3.16.   

With all Long-suffering.  
Here is the manner how all these must be done, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, longanimitas, lenitas, (i) Patientia & tolerantia injuriarum. Paraeus.  viz. with a great deal of Patience and lenity, lest we become dispondent because we see not the present fruit and success of our rebukes and exhortations. Our reproofs never work kindly, unless people see that they come from a patient and a loving mind. We must do all in Love and in the spirit of meekness, 
Dilige & dic quod voles. Aug. Vide Sal. Terrae cap. ult. Plus in corrigendos agir benevolentia quam severitas; cohortatio quam commotio: Charitas quam potestas. Leu. Epist. 84.  mourning for their folly, and endeavouring their restauration. We must do nothing proudly, superciliously or Tyrannically, but do all with a Paternal affection without malice, wrath, bitterness. If a man have broke his bones or lost his sight we do not use to revile him, or rage against him, but we pity him, we pray for him, we bemoan his condition. A little Patience will not serve a Ministers turn who hath to do with all sorts of persons, he must get a suffering frame of Spirit, Long-suffering, yea, all Long-suffering and Patience, that he may be able to bear with the weak, not despair of the wicked, nor rashly cast off any, but patiently wait till the Lord shall give them repentance to salvation. As the Apostle prayed for his Colossians (1.11.) that they might be strengthened with Patience, yea, all patienee; so we had need to pray for ourselves that God would strengthen us with Long-suffering, yea with All long-suffering that we may patiently endure the reproaches and indignities which attend our callings, and are annexed to our Orders, that so we may condescend and stoop to the slowness and dulness, weakness, and waywardness of our people.  

See more on 2 Tim. 3.10.  This will make us like to God who beareth long, and is slow to wrath, Exodus 34, 6. Romans 9.22.  
Objection, The Apostle commandeth Titus to be sharp and severe, Titus 1.13.  
Answer, Distinguish the persons and the doubt is resolved. The Cretians to whom Titus preached were rugged and refractory, now a hard knot must have a hard wedge. But the Ephesians to whom Timothy was sent were of a better temper and disposition as appeareth, Acts 20.32. and therefore to be more meekly and mildly dealt withal.  
2. Others draw the difference from the persons to whom the Apostle writ, the one was Timothy, who (they say) was severe and austere, and is therefore exhorted to lenity and patience. The other Titus, who (they say) was gentle of nature, and mild, and is therefore stirred up to sharpness and severity.   

And with (All) Doctrine.  
The Apostle very seasonably addeth this Caution and Qualification, viz. That all our reproofs and exhortations should have a good foundation and be grounded on sound Doctrine; being clearly agreeable to God's Word and Will. 
Vbi non subest Doctrina, ibi frustrà laboratur; quia est aedificatio sine fundamento. Paraeus.  Let a man preach never so fervently and affectionately, yet unless by Scripture Arguments he convince me of my sin and error, he doth but beat the Air, and all that he saith doth but vanish into smoke. Doctrine must be laid as the ground of all, and a reason of the reproof must be given. Man is a rational creature, and it is not words but solid Arguments that must convince him, stir him, comfort him. Many young men make a great noise, they 
Primaria dos Episcopi est Scientia & Doctrina. Hilar. Parum eruditi nimiùm fervidi Calvin.  flutter and make a great clutter in a Pulpit, they have many high-flowen words, and that is all. The emptiest carts maketh the greatest rattle, and the emptiest barrels the loudest sound; but for want of substantial Arguments they leave their Auditors unsatisfied and unwrought upon, 

To such we may say, as the Echo to the Painter.  
Vane quid affectas similem mihi pingere Pictor?  
Si mihi vis simile pingere, pinge sonum.   would you not then have their advice contemned, convince their Auditors of the Truth of what you say, and then they will, yea they must submit or do worse. Now these two Qualifications are very necessary for a Minister.  

1. He had need of a great deal of patience to undergo the oppositions and reproaches of an ungrateful world.  
2. He had need to be accomplished 
* Vox omni refertur ad utrámque, ut & nulli succumbat adversitati, & nullum documentum necessarium praetermittat. Espencaeus.  with all manner of Learning, that he may be able to stop the mouths of all gainsayers.    

Observations.  
1. Note, God Timothy's only, who are called and set apart by Imposition of hands for the work of the Ministry, 
V. Tactica. S. l. 2. c. 2. Sect. 5. and Mr. jenkin's on jude to p. 5.6. folio.  must Preach the Word. Preaching is not every man's work in common, it belongs not to the flock, but to the Pastors and Leaders of the flock. The Apostle lays not the Injunction upon all, but only on Timothy's, who are fitted and ordained to the work. Every Minister is an Herald, an Ambassador, an Officer, and must not go without his Commission, nor deliver any thing but what his Lord who sends him shall give him in charge, Acts 20.27. Faith comes not by hearing every speaker, but by attending on such Preachers as are sent, Romans 10.15. If any run before they are sent, they may speak as long as they please, but they shall never benefit the people, jer. 23.32. But of this see more at large in my Pulpit-Guard.  
2. Observation, Ministers must be Preachers. As they must be Ministers, (i) Men called to the Work, So when they are called, not only they may, but they must Preach. There is a necessity lieth upon them, yea, a necessity backed with a Woe, 1 Corinthians 9.16. So that they must either Preach or perish: this must be done, or they are undone. Verbi Minister es, Hoc age, was Master Perkins his Motto. Reading is not sufficient, we must Preach and Expound the Word. When God had given the Law to his People, he presently appoints Priests and Levites to expound it to them, Nehem. 8.7, 8. Mal. 2.7.  
This is that 
Est ad hoc primum & maximum Episcopi officium ad quod Episcopus jure Divino obligatur, Teste vel Concilio, Trident. Ses. 24 c. 4.  great Ministerial Duty which the Apostle doth so seriously here press upon us. This was the first thing which our Saviour gave in charge to his Apostles, when he sent them forth into the World, Matthew 10.7. Go Preach, and this was his last charge to them when he was leaving the World, Go Preach and Baptise, Matthew 28 19 This he commanded Peter once and again, that as he loved him he would feed his sheep, john 21. So that if we either love Christ or the souls of our Brethren, or our own souls, 
The necessity and Efficacy of Preaching, you may see in my Sal Torrae. cap. 1.2, 3● 6.  we must feed the flocks, and be prompt and ready to Preach on all Occasions, 1 Timothy 3.2. and 2.2, 24. He must not conceal his gifts to himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significat non simpliciter Doctorem, sed facultate docendi praeditum, & ad docendum appositum. Muscul.  but on all occasions he must be ready to communicate them to others. 'Tis true, a Minister's Conversation must be unspotted and blameless, but let him live never so well, yet unless he Preach and faithfully discharge the Duties of his calling, 
Ignavissimum hoc animalium genus vix porcis alendis idoneum. Luther.  he shall never convert souls. As for dumb Dogs, and blind watchmen, they are worthless, useless things, not fit to be swineherds. Let such lazy drones read, jerem. 23. and Ezekiel 34. and if they have not lost all sense and savour it will awaken them.  
3. Observation, Ministers must not preach the fancies and inventions of men, nor the Canons and Decrees of Prelates, but they must Preach the pure Word of God. They are Heralds and must keep to the instructions of him that sent them without adding or dectracting: If any man speak in the Church, he must speak the Oracles of God, 1 Peter 4.11. and what Christ commands, Matth. 28.20.  
'Tis the whole Word of God which we must preach both Law and Gospel, the One will keep us from Presumption, and the Other from Despair; the One will Humble us, and the Other will Raise us.  
The Law makes way for the Gospel, it breaketh the stubborn heart of man, and maketh him prise a Saviour, and cry out with Paul, Acts 9.6. Lord what wilt thou that I shall do? q. d. I do now Resign and Devote myself wholly to thee, I am ready to do and suffer what ever thou shalt command me.  
Thus the Preaching of the Law prepareth the heart for Christ, and must first be preached, the Spirits Method is first by the Law to convince us of the exceeding sinfulness of sin, and then by the Gospel to convince us of Christ's Righteousness, john 16.9, 10. But our great Work is to Preach the Gospel, and the Law only in Reference to the Gospel.  
The express words of our Commission are, Go 
* Respectu externae praedicationis & Vocationis omnibus qui Evangelium audiunt, respectu efficaciae, fidelibus tantum.  Preach the Gospel to every Creature (i) to every Rational Creature of what Nation, Language, Sex or Condition soever; make a tender of Christ to them all: Hence we are called Ministers of the Gospel, because it is our Primary work to publish Christ and his Benefits to the World.  
The Gospel enlightens & enlivens us, it purifieth & pacifieth the soul: light is a desirable thing, this is a light to them that sit in darkness, Esay 9.2. 'Tis the Horn of Salvation, Luke 1.69. The Sceptre of Christ Kingdom, Psalm 44.7. The Kingdom of Christ, because it showeth us the way thither. By it we receive the Spirit, Galathians 3.2. Hence the Preaching of the Gospel is called the Ministry of the Spirit, (2 Corinthians 3.5.) by which the Spirit is conveyed into our souls.  
'Tis the 
* Vide Master strong's two and thirty Sermons, p. 309. Matthew, 11.23. and Robinson on Ephesians, 6, 14. p. 603.  greatest Honour any Nation can have to be the Seat of the Gospel, As the Ark was the Glory of Israel, so is this of God's People. It ennobles and raiseth men's spirits, and enables them to do more than others, Matthew 5.47. We dishonour the Gospel, when we suffer Heathens by their Moral low Education to excel us who have the Gospel which is mighty to raise us to supernatural Operations: Hence the Apostle blames the Corinthians, because they walked like Natural men, 1 Corinthians 3.3. We are Redeemed from the Earth, Reulations 4.3. and therefore must not live like men of the Earth, but must walk up to our Principles and Privileges, leading lives suitable to the Gospel, Philippians 1.27. Let us highly prise it and receive it with all readiness. As Rachel cried for Children, Give me Children or I die; so say you, Give me Christ, or I die.  
A man may want liberty and yet be happy, as joseph. He may want Peace and yet be happy, as David. Want Children and yet be happy, as job. But he that wanteth the Gospel which should discover Christ to him, wanteth every thing that is good.  
A Throne without the Gospel is but the Devil's Dungeon. Wealth without the Gospel is but Fuel for Hell; and Honour without Christ, is but mere dishonour and a cipher. Let us then entreat the Lord to discover to us the deep Mysteries of it, Ephesians 1.17, 18. They are above Nature's reach, 2 Corinthians 2.9. and 1.2.14. Nil dat quod non habet.  
The Vegitative Creature cannot do the Acts of the Sensitive, nor the Sensitive of the Rational, nor the Rational of the Spiritual and believing Christian: Hence more Errors have risen about the Gospel, then about the Law: because the Principles of the Law are written in men's Natures, Heathens have made Laws against Drunkenness, Whoredom, Theft, etc. But the Gospel is Supernatural. Hence Arians, Arminians, Socinians, and Papists, have erred exceedingly concerning it.  

4. Observation.  
Ministers must be Instant and Urgent, Active and Zealous in the discharge of their Duty. Many tentations from profits and pleasures, from ease and quietness will assail us on the one hand; and many discouragements from an ungrateful malignant world on the other hand; 
His verbis non assidaitatem modò commendat sed etiam contentionem quae oinnia difficultatum obstacula superat. Calvin in locum.  so that if we be not instant and earnest we shall never break through them, but shall be ready to look back, yea, and to leave God's Plough in the open field. Men are dead in sin and therefore we had need to Cry aloud and lift up our voices like Trumpets, that we may help to raise them, Isay 58.2. Cry, it is not Say or Read a Sermon, but Cry it, and that aloud, with fervour and affection that the dead may hear and live.  
2. Be impartial, spare not for fear or favour, but be they high or low, rich or poor, show them their sins.  
3. Lift up thy voice like a Trumpet (i) set to all thy strength, 
Summa in vendorum affectuum in ●o est ut prius ipse sis m●tus. Quintilian.  and rouse up others; the speech is borrowed from soldiers in battle, where if any be faint-hearted or drowsy, yet the sound of the Trumpet quickens them to the battle.  
4. Show my people their transgressions, viz. plainly and particularly, cause them to know their own abominations. Thus it is good to be earnest and zealously affected in a good thing, Gal. 4.18. We cannot be zealous in a better cause, for it is God's cause, the Church's cause, and the cause not of bodies but of souls, their Eternal happiness depends upon it. This made Ap●llos so fervent and diligent in teaching the things of God, (Acts 18.25.) and Isay, and Christ to labour and spend their strength, Isay 49.4. laziness is naught in any calling, but most odious in a Minister who is called to the highest and hardest work in the world. This will require the whole man, 
Examples of zealous Ministers. See Mr. Sam. Clerk's Mirror, chap. 82. edit. 3.  and therefore we should give up ourselves wholly to it, Acts 6.4. 1 Timothy 4.15. for who is sufficient for this alone? 2 Cor. 2.16. There is no grace that more graceth a Minister then zeal for God and his Worship; hence Christ sent not fleshly, but fiery tongues on his Disciples that th●y might inflame the hearts of their hearers, Acts 2.3. The Angels that publish the Everlasting Gospel to the world, do not creep or walk, but speedily fly upon that service, Revelations 14.6. We must be Seraphims with ●ix wings which are most ready to do what ever God shall command us. Isay 6.2. we must be burning and shining lights, john 5.35. So was Elijha, Isay, jeremy, john B●ptist, they were all men of fire, who helped to ●haw the frozen and cold hearts of their hearers. Such a one was 
Ardeat orator qui v●lt accendere plebem.  Luther, what ever he spoke or writ was operative on men's hearts, what an intense and high degree of zeal was in our Saviour, john 2.17. his zeal for God's House and the purity of his Worship was so vehement, that like 
Quicquid dicit Lutherus, quicquid sc●ibit id in animus penetrate, & mirificos relinquit acule●s in cordibus ho●min●m. Adam. in vita Luth.  fire which eats up and devours that whereon it lights, it even eat him up; 
Dicitu● Zelus exedens, quia tan quam ignis inter praecordia conclus●s u●it, torquet & consumit animum, molestè fere●tem prosanationem D●mus De● Chemnitius.  it even consumed his very moisture and exhausted him and made him unmindful of himself. He neither regarded life nor limb, but exposed all to hazard in defence of God's honour against a pack of malicious, covetous Scribes and Pharisees. Zeal in an Holy Sense, consumeth the Flesh, and eateth the bones, jerem. 20.9. many waste and consume themselves; some in drunkenness, some in whoring, some in moiling for the world; woe to such as die of these unholy and unhappy Consumptions: but when the zeal for God's Glory consumes us, happy those that die of such holy consumptions.  
Thus to 
* Perde te ne Pereas. Salvian.  lose our lives is to save them, and to waste them is the way to preserve and renew them; no man ever yet lost by spending himself for God. 
Abjicere curam nostri propter Dei zelum, est Dei custodiae fidelissimae nosmetipsos committere. Rolloc.  And though we cannot be zealous as Christ was by way of Equality, yet by way of Conformity and similitude we must in our Degree labour to resemble him. Christ will own none for his peculiar people, but such as are zealous of good works, Titus 2.14. The dull Ass is no sacrifice for the Living God, Exodus 13.13. and the lingering Snail is reckoned amongst unclean creatures, Leviticus 11.30. Grace is no sleepy, idle, drowsy habit, but an active, lively, operative thing; hence all God's servants have been men of fire. Abraham how zealous in Praying for Sodom, how ready to circumcise himself and all the men in his house, how ready to part with all at God's bare command. Lot doth not only abstain from the sins of Sodom, but his soul was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Excruciabat se adeò ut a●xiam ac doloribus confectam traheret animam.  tortured and tormented with their wickedness. 2 Peter 2.8. Moses, one of the meekest men in the world, yet when God was dishonoured in an holy heat he throweth down the two Tables of stone, and breaketh them, signifying thereby their breach of Covenant with God by their sins; yet did not the Lord check him for it, He only bid him go make new ones: where we may observe the goodness of God, that if our zeal transport us too far, yet the Lord pardons the error of our fervency, rather than the Indifferencies of Security and Lukewarmnesse.  
Thus 
* Scipsum accendit, he burst out into an holy heat, and built his part with a special fervour of Spirit.  Bar●e how earnestly doth he act in God's work, Nehemiah 3.20. Nehemiah forsook all his Court preferment, passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath, he cursed them (i.) he caused them to be excommunicated and driven out of the Congregation, or he sharply reproved them, telling them they had made themselves guilty of the curses whereinto they had entered, Nehemiah 10.29. and 13.25. Holy David was a man even compounded of zeal, as appeareth, Psalm 119.53, 97.136.139.158.174. How did he prepare with all his might for the House of God, and thinketh all the gold and riches he had given to be as nothing, 1 Chronicles 29.2, 3, 4. he prepared an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver; he gave of his own proper goods thirteen Millions, eight hundred seventy five thousand pound sterling. But what makes David so magnificently liberal? Why it was his zealous affection to the House of God. It is want of affection, not want of money that makes men give so basely to the promoting of God's Worship: yet so enlarged was david's heart, that he accounts all this but a poor gift, 1 Chronicles 22.14.  
In my 
* 
Begnani, in afflictione mea Montan. In paupertate mea. Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum inopiam meam, Septuag.  
Paupertatem nominat modestiae & humilitatis ergò, quod sciret illa nihil esse comparatione illorum quae Deo debentur. Lavater.   poverty (so 'tis in the margin of your Bibles) have I prepared all this, he accounts his 1300. cart load of gold and silver, but a poor gift, it was no● answerable to his desires, nor according to that which the transcendent Majesty of God might require, but it was according as he was able by reason of his continual troubles and afflictions, what a Seraphim was Paul? how did he burn with a zeal for God's Glory? how was his Spirit kindled in him when he saw the Idolatry at Athens? Acts 17.16. How gladly doth he spend himself for the Church of God? 2 Cor. 12.25. What pains did he take, 
Quasi fulgur celerrimè orbem pertransiit & subegit Christo. Chrysost.  what hazards did he run that he might win souls? Rom. 15.19. He surpassed Alexander the Great, and all the Conquerors of the world, for they conquered men by the Sword, but Paul by the Word, 
Paulus est verus ille Hercules, verus Samson, qui non duodecim, sed mille trephaea, mille triumphos peregit. à Lap.  they gained Kingdoms to themselves, but Paul for Christ; they conquered bodies, he souls; they men, he devils. But where shall we now find a zealous Elijah, a man of fire against sin and errors? where are our Luther's, Lattimers, Bradfords' that fear not the faces of great ones? Blessed be God, he hath many in the Land that both in the Pulpit, and by their Pens, do witness against the enormities of the times, yet in comparison of the swarms of idle, heretical, profane, self-seeking Ministers, they are thin sown, for 1. Some are ignorant, and cannot. 2. Others are scandalous, and dare not reprove sin, for fear of being upbraided themselves. 3. Others are Time-servers, and to keep their places, they go along with the current of the times, and say as the great ones would have them. Are the times for liberty? so are they. Are the times for Anabaptists? etc. so are they: Doctores aerei, like wax, ready to take any impression, that the Rulers and great ones will put upon them. 4. Others are zealous, but 'tis against zeal; instead of being instant in Preaching, they are earnest against zealous Preachers and preaching. Instead of heavenly fire, they are full of strange fire. They are zealous, but 'tis for Superstition, Will-worship, Anabaptism, etc. When they should use all means to keep in, and increase this holy fire, as the Priest was commanded. (Levit. 6.12, 13.) not to suffer the fire of the Altar to go forth, but he must bring wood to it, and nourish it that it always might burn; yet these by their negligence suffer it to decay. 'Tis said that the Image of Isis was carried by a dull Ass, 
Isidis effigiem tardus gestabat asellus.  such a servant may fit such a saint: but dead Ministers are no servants for the living God. I rejoice not in these victories of the devil, 
Qui de lapsu gaudet alieno, gaudet de diaboli vict●●ia.  but shall turn my complaint into a prayer, that the Lord would purify the sons of Levi, and purge them as gold, that they may offer in righteousness. Malac. 3.3. And that all Zions' Nazarites may be purer than snow, 
Omnium divin●rum est divinissimum c●opora●i Deo in conve●si ne errantium, qui puro amore pro univ●●sorum salute laborat, rectè Deiformes & divini imò divinissimi nuncupantur. Dionys. reop.  and whiter than milk. Lam. 47.13. That all those whom the Lord hath set apart for his own immeditate service, may in some measure resemble their Lord and Master in the beauty of holiness, that they may be like Apollo's, who was fervent in spirit, mighty in the Scriptures, and taught diligently the way of the Lord. Acts 18.25, 26. that like Micah (3.8.) we may be filled with the Spirit of God, and so may be enabled to fulfil our duty. That he would flame us with the fire of love, that we may help to inflame others. Did Ministers love their people's souls more, they would be more zealous for their good. Love is an active thing, it will make one do and suffer much for the party beloved. A mother loves her child, which makes all her pains with it light. One being asked out of what book he got such fiery, 
Ex Libro Charitatis, buic uni studeo, ex cóque verba non inflantia, sed inflammantia depromo.  fervent Sermons, answered, I get them out of the Book of Love. This will make us fervent in prayer for our people, and faithfully to discharge our duty, by admonishing the wicked, comforting the afflicted, resolving their doubts, sympathising with them in their sorrows, and visiting them in their distresses, as Esay did Hezekiah in his sickness. 2 Kings 20 1. The false Prophets are branded, for feeding themselves, but not the flock, the sick they did not heal, nor bind up the broken. Ezek. 34.24. Much of the sins and errors of the times lie at Ministers doors, and cold Ministers make bold sinners. Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches, Rev. 2. and 3. Our Apostysy makes others to apostatise, many begin like thunder, but they end like smoke. We may say of many Ministers as they say of Butter, 'tis gold in the morning, silver at noon, and lead at night, or like one Baldwin, Archbishop of Canterbury, whom Pope Vrban greets in the stile of a fervent Monk, a warm Abbot, a Lukewarm Bishop, and a key cold Archbishop. 
Cum religiosus essem bene spera●am de salute anim meae, Cardinalis factus, extimu●; nunc ●ontifex creatus penè despero. V. à Lapide in num. 11.11.  Or like Pope Pius the Third, who was wont to say of himself, that the higher he was raised, the worse he was.  
2. It should be a matter of great lamentation to us, when we consider the great Lukewarmness, and want of zeal that is amongst us; we may take up the Prophet's complaint, jer. 9.3. there's no man valiant for the truth. If men can save themselves they care not what becomes of God's Paul's or service. Acts 18.14. There is indeed a great profession of Religion in the Land, but where, oh where's the power! 
There is more light th●n formerly, but where's our ancient heat? Ignis qui in parentitus fui● calidus, in nobis lucid●s.  most are become like Pharaoh King of Egypt, who was nothing but a noise, Jer. 46.17. Nothing but words, he promised much, but performed nothing. So that our Nation hath lost its former glory, piety is now turned into an empty show, and those Ordinances which formerly converted many, now seem to have lost their converting power. S. Peter at one Sermon converted three thousand, but we may preach three thousand Sermons before we can convert one. After the world, how furiously do men drive like Ioh●, as they would break their wheels in pieces; they rise early and break their brains, they pant a●ter the dust of the earth Amos 2.7. and run themselves out of breath in pursuit of worldly things. Ahab is sick for Naboth's Vineyard, and cannot sleep till he have it. Men are as hot as fire for earth, but as cold as ice for heaven. So that 'tis not now the Kingdom of Heaven that suffers violence, but the Kingdoms of the Earth suffer violence, and the violent take them by force. The voluptuous man follows his pleasures with all his might, and gives his strength to women, Prov. 31.3. with dangers and difficulties do they break through to obtain them, and what great expenses to maintain their lusts. Herod can part with half his Kingdom to please an harlot; yet had no zeal for the Ministry, but suffers john to be beheaded, whose life was more worth than his whole Kingdom. The Ambitious man how active is he for promotion, how doth he ride and run for a little preferment? ● cluster of honour is more esteemed by him then all the vintage of Piety & Religion. The envious man, how full of fiery indignation is he against his adversaries. james 3.14. and 4.12. Galath. 5.20. The superstitious man how zealous is he in his blind way? how doth he compass Sea and Land to make a proselyte? what pilgrimages, whipping, cutting, lancing, selling estates, and offering their very children unto Molech. 
See 12 Sorts of false Zealots, Byfield on Col●s. 4 14. p. 194.  Ezek. 26.20, 21. they can part with thousands of Rams, and ten thousands of Rivers of oil, and give the fruit of their body for the sin of their souls. Micah. 6.7. The Israelits can freely part with their ornaments of gold and silver to make a golden Calf. The Seducing Sectary, the white Devil that under pretence of extraordinary sanctity practiseth all manner of iniquity, how active is he to sow the Devil's seed. As the Devil their Master, so these who are his Factors, rage because their time's but short, Revel. 12.12. The Devils themselves seem to be possessed of far worse Devils, and to act with greater fury then formerly. The Sacrilegious-Church-robber, when the zeal for God's house should eat him up, 
Against these see Perkins on Iude ● Vol. 3. p. 432. and 555.  such is his zeal, that it eats up God's house. He devours Tithes, Glebe, all that he can lay hands on, all's Fish that comes to his Net; 
'Tis a World of hurt that comes to the Church by impropriations, especially in the North parts, in great Parishes to set up poor weak men and others, to receive all the Revenues, this increaseth Popery in those parts. D. Sibbs Ser. on Heb. 11 30. p. 82.  he thinks all's gain that he can get from the Minister. These are Latrons not Patrous, not Church-pillars but Church-peelers. They should maintain the Ministry, and they get Impropriations (a very proper Term for their improper Tenure) into their hands. 'Tis true de facto, that the Tithes are sold, but quo jure? what power had they to sell that which was devoted to the immediate worship of God? Had there been a sufficient maintenance left for the Ministry, they might the better have taken the remaining superfluity. But to take away a Ministers necessary maintenance, and thereby to starve souls (for scandalous means breeds scandalous Ministers) is the ready way to bring a curse on such persons, and all they possess. 'Tis a snare to devour holy things. Prov. 20.25. They that take the Lords possessions into their possession shall perish like Oreb and Zeeb which lay like dung on the earth, Psalm 83. There's a curse attends such Thiefs. Belshazar drunk but once in the Vessels of the Temple, and it cost him both his Kingdom and his life to boot. There is no way (in my opinion and experience) to uphold the Ministry of England, but by gaining Impropriations out of the hands of private persons, and laying them to the Church, to whom most properly they belong. We see how Augmentations fly and fail, and if we should be put to live on the People's benevolence, it would soon prove a malevolence. But of this I have spoken at large elsewhere. Others are zealous but 'tis for sin, their tongues are set on fire of hell. 
V. Sal. Terra. cap. 9.9.  Their heads are always plotting mischief, they cannot sleep till they have done some evil (Prov. 4.16.) as a zealous good man sleeps not till he hath done some good. Psal. 132.4, 5, 6. His house was no house, and his rest no rest to him, till he had finished God's work. So the wicked man sleeps not till he have brought his wicked devices to pass, and as the good man hath his awaking thoughts with God and goodness. Psal. 139.18. So soon as ever I awake my thoughts and meditations are with God: So the wicked man when he awakes, he is still with sin; his waking-thoughts in the night are to do mischief in the morning. Micah 2.1, 2. they hinder themselves from sleep that they may further themselves in sin; the night is spent in plotting and contriving mischief, and the day in accomplishing these plots. Thus night & day they follow the Trade of sin, & so are justly styled workers of iniquity. Now as to be zealous in goodness is the height of goodness, so to be active in wickedness is the height of wickedness, when men shall sell themselves to sin, and work wickedness with greediness. 1 Kings 21.20. and 2 Kings 17.17. Lastly, others are zealous against zealous ones; they cannot endure to see any better than themselves. The Scribes and Pharisees will not go to Heaven themselves, nor yet will they endure that others should go. If Christ do but set his face towards jerusalem, the Samaritans will hate him. While Paul was a Persecutor, he met with no persecution, but when he was converted and preached the Truth, then he's a pestilent follew, and is mad. In other Religions the more zealous a man is, the more he is esteemed, but amongst us the more zealous, the more hated. These hate their best friends, for these zealous Elijahs are the Pillars of a Land, the very Chariots and Horsemen of our Israel, the strength and ammunition of the Land, that by their prayers and tears keep off many a Judgement. The wicked fare the better for them every day, why is the heap of chaff kept from burning, but because there's some wheat mixed with it; but if once the wheat were out, the chaff should soon be set on fire. When once the number of God's Elect is accomplished the world shall not stand a moment. 'Tis just with God to take them from us for our abusing them, we cast dirt, and God casts dust on them, many great men are fallen of late in this our English Israel, nigh an hundred godly Ministers are taken from us within the space of three years past, many of them young and eminent for Piety; so that we this day are weakened both in Church and State. joseph is not, and Simeon is not, and Benjamin is not, all these things are against us. This is and should be a Lamentation to us.  
Now since there is such abundance of false fire and feigned zeal in the world; we had the more need to try our own. Some are misled by a blind zeal. Rom. 20.2. Others by an indiscreet zeal. Matth. 26.51. Luke 9.52, 53 54. john 8. ult. Others by an hyrocritical zeal, they pretend Religion, but they intent their own enriching. So Demetrius pretended the preservation of Religion, when indeed he intended his own silver Trade. Acts 19, 24.  
1. True zeal is known by the Rise and Original of it. 1. If it be wrought in our hearts by the Spirit of God; 
It must be ●ight quoad fontem & quoad finem.  we are not born zealous for God, his Truth and People, but by nature are full of enmity to all these. Acts 9.1. Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal, many mistake the fire of their own flints, and the fire of Hell for this celestial fire. But the Author of all true zeal and Heavenly fire is the holy Spirit of God, which is oft called fire. Acts 2.3, 4. Matth. 3.11. because like fire it enlightens, and heats our cold and frozen hearts. Luke 24.32. A man that hath fire in his bosom will quickly be sensible of it. Prov. 6.27, 28. 2. 'tis operative like fire, daily burning up our lusts, purging out our dross, and working out our scum. 'Tis the true purgatory fire which all believers pass through Isay 4.4.  
2. It springs from knowledge, as David first believed, and then spoke, so the zealous man first knows God's Will, and then is zealous in the prosecution of it. 
Verus zelus non est sinevera cognition. Rabbis est non zelus sine vera scientia. Rolloc.  Blind zeal is rather fury and madness, rashness and rudeness than zeal. 'Tis celeris cursus extra viam. It's like mettle in a blind Horse, which carries the Rider into many dangers. Like a Ship without a Pilot, which runs itself on many Rocks and Sands. Like wildfire in a Fool's hand, or the Devil in the Demoniac, which cast him, sometimes into the fire and anon into the water. The Jews had a zeal after Legal Rites and Ceremonies, but 'twas a blind zeal: that, But spoilt all, Rom. 10.2. as without knowledge the mind is not good, so neither is the man, nor his zeal. Prov. 19.2. as blind obedience is no obedience, so blind zeal is not zeal. Such is the zeal of Papists and Sectaries.  
3. It springs from a Love to Christ, this constrains us to do and suffer for Christ. 
Dilectio Christi ●ita suos constringit, ut non possint non velle extrema quaeque pro Christo perpeti. Aretius.  2 Cor. 5.14. As Christ loved us, and spent himself for us, so the sense of this love being shed abroad in our hearts will make us to spend ourselves for him. This fire of God's love to us will make us contemn all other fire.  
4. When it springs from a Love and Compassion to our Brethren, when all our admonishions and reproofs come from a spirit of love and tenderness, 
Ignis zelt ardeat olco misericordiae.  and are mixed with meekness and mourning, this is true zeal. Thus Samuel (1.16.) tells Saul plainly and sharply of his sin, yet mourns for his person. Lot reproves the Sodomites for their wickedness, yet calls them Brethren. Gen. 19.7. Christ was angry at the sin, yet mourned for the sinners. Mark 3.5. So doth Paul. 2 Cor. 12.22. Hot and moist is the best temper, both in nature and grace. When men rave and rage, and are full of bitterness, than Satan casts out Satan, and they do more hurt than good. These hate the sinner and not the sin, when the good man is merciful to the sinner, but cruel and unmerciful to the sin.  
2. True zeal is known by its End: 
Bonitas Theol●gica pendet à sine.  viz. God's glory. It can be content to decrease, so Gods, honour may increase. john 3.30. As true zeal comes from God, so 'tis for God and his glory, and not for self. The hypocrite may seem very zealous, but 'tis for his own ends, like the Sheca●ites that would be cirumcised, that they might get cattle. Gen. 34.33. jehu did an act that for the matter was good, but his selfish, Vainglorious ends marred all, and made it murder. Hosea 1.4.  
3. By the properties and effects of it, which are five. 1. It increaseth by opposition. Like Fountain-water, 'tis hottest in the coldest weather. As water cast on lime. (by an Antiperistasis) burns more fiercely. The more the wicked oppose God's Law, the more David loves it. Psal. 119.126. If Michol mock David for dancing before the Ark, he'll resolve to be yet more vile. 2 Sam. 6.22. True zeal overlooks and over-leaps all lets and impediments, difficulties are but whetstones to fortitude. Heroic spirits know not what discouragements mean. Many waters of opposition cannot quench this ardent love, but intent it rather. Cant. 8.6, 7. As we see in jacob, (Gen. 32.24, 25, 26.) and the Woman of Canaan. 
Amor nescit difficultates.  Tell Caleb, there are Anakims, and he'll say, le's go up courageously against them. Numb. 13.30. Tell Paul of bonds, why he fears not death. Hypocrites make a great show till they meet with oppositions, and then like snails they pull in their horns.  
2. It will make us abound in duty, if there be the fire of zeal within, there will be a flame of a holy Conversation without; love, especially zealous love is bountiful, it thinks it can never do enough for God, he's glad he hath any thing of worth to lose for him, and resolves with the Martyr, 
Zelus est intensus gradus purae affectionis.  if he had as many lives to lose as he hath hairs on his head, and as much blood to venture as there is water in the Sea, it should all go for Christ. They are ready to act to their power, yea, and beyond their power. 2 Cor. 8.3. Zeal is a very high and intensive heat of all the affections, it makes us burn in our love to God, in our desires after him, 
Zelum qui habent omnes sibi inimicos suos putant qui sunt hostes Dei, quamvis patrem, fratres, socios, Ambros. in ●sal. 118.  our joy in him, our fear to offend him, our indignation against all that speak or do any thing against him, or his. Psal. 139.21. jer. 13.9, 10. 'Tis not so much any one Affection, as the intensive Degree of all, when they are all improved to the utmost for the furtherance of God's glory, and the good of his People. A zealous man is a man of mettle and spirit, he's all life and activity. 'Tis the very formalis ratio, the quintessence of zeal, to be intense and increased to the utmost, 'Tis not every degree of Affection, for a formalist may have some cold Vellieties and Lukewarm desires, and a carnal man may have some joy and fear. But zeal is another thing; 'tis a boiling over again with extremity of heat. 'Tis sacra ebullitio, a holy heat, and rising of the heart against sin. It makes a man fervent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ferveo, bullio.  or seething hot against sin. Rom. 12.11. Water may be hot in some measure and yet not seethe, seething hot is the highest degree of heat. But the Hypocrite is afraid of being too zealous and active for God; whereas we can never be too zealous in that we know to be good in itself, and good for us to do. We cannot exceed in our love to God, nor in our obedience to him. No virtue in its formal reason can be too much intended; 
In eo non potest esse nimiùm, in quo debet esse maximum.  a man cannot be nimis liberalis, though he may be nimius in largitione. Keep the horse under the bridle, and in the right way; and keep the stream within its banks, let it run in a right channel, and then the stronger the better.  
3. It will make us sharp and severe against our own sins, but pitiful and compassionate to others. As charity so zeal begins at home, no man can speak so sharply against him, as he doth against himself; though others may excuse him, yet he'll not excuse himself▪ 2 Sam. 24.10. But the Hypocrite he's parcus sibi, severus aliis. High and harsh in his censures of others, but indulgent to himself. Matth. 7.4. the worst men are usually the greatest censurers. Acts 28.4.  
4. It makes a man more zealous in great matters then in lesser. In great causes, he showeth great zeal, and in lesser causes, lesser zeal. He calls not for a Sword to kill a Flea, nor for an Axe to crack an Egg. 
Ne scuticâ dignum horribili sectere flagello. Horat. l. 1. Sac. 3.  He well knows that the same fire is not requisite for the roasting of an Egg, as is for the roasting of an Ox. But the Hypocrite he's magnus in minimis, he's fiery in small matters, and cold in weighty ones. With Saul he kills the lean, but spares the fat. And with the pharisees, he Tithes Mint and Cummin, but neglects obedience in the great things of the Law. Matth. 23.23.  
5. He's more zealous in God's cause then in his own. Moses, how meek and quiet in his own cause. Numb. 12.3. Yet how hot in Gods. Exod. 32.9.19.27. Hezekiah mourns more for Senacherib's blasphemy, then for the Sword that was drawn against himself. 2 Kings 19.3, 4.16. David when himself was persecuted became as a deaf man, but when God's Law is transgressed his zeal consumes him, and rivers of tears run down his eyes. Christ himself in his own sufferings was as a Sheep before the Shearer dumb, but when God's house is profaned, he doth not only by words, but blows drive them out with an holy violence. Nehemiah, how silent when himself was reproached, but when God's Sabbaths are profaned he contends even with Nobles about it. joshua (7.8.) is more tender over God's Name, than his own: he doth not say, what shall our names, estates and lives do, but what wilt thou do for thy own name? The Church of Ephesus could bear any suffering, but not sin. Rev. 2.2. But the hypocrite is hot in his own case, and key-cold in Gods, let any wrong him, or rob him, he's all on a flame, but let God's Name, Sabbaths, Servants be wronged, he cares for no such things.  
4. True zeal may be known by its concomitants and companions, which are 4.1. 'Tis ever attended with wisdom and discretion. 'Tis not a rash ungrounded zeal, but a wise, sober, well-grounded fervour. As a good dish may be spoiled in the dressing, so a good reproof for want of observing due circumstances of persons, time and place, may lose its due operation. Hence Solomon commends a word that's spoken, Beophman, super rotis suis, running on the wheels of all due circumstances. Psal. 25.11. Fire on the hearth is good, but fire in the top of the house is dangerous. Love allows us to be warm and plain, but not scalding hot in our reproofs. A well-ordred zeal will teach a Nathan to catch a David in a parable.  
Caut. Yet must we beware least under pretence of discretion we destroy zeal, of which see more in the Objections.  
2. It keeps the bounds of its calling. It dares do nothing without a call from God. Simeon and Levi were good men, and the cause was good, but the prosecution of it was ill, for they assumed the Magistrate's power without a call. Gen. 3.4. Excessive heat, or excessive cold is poison.  
3. He loves to see, and to make others zealous. It's the nature of fire to multiply, one living●coal kindles another, zealous Abraham will not keep his goodness to himself, but he'll communicate it to his family. So Moses, Numb. 11.29. and Paul Acts 26.29.  
4. 'Tis of a growing nature, we must grow in zeal as well as in other graces. 
Ignis charitatu semper aerdere debet in Altari cordis; G●eg.  A grain of mustard seed though it be little, yet 'tis lively. Fire on the Altar might not be suffered to go out. Levit. 6.13. As natural strength, so this is increased by exercise. To him that hath true zeal shall be given more.  
Lastly, this must quicken us all to an holy zeal and emulation in well-doing. Most men seek to excel their Neighbours in riches, fine houses, fine fare, but who labours to excel in virtue? The living God delights not in dead hearts, dead spirits become not his servants; cold wishes, and faint desires please not him, we must be active and stirring, if we desire that God should be with us; for our God is not the God of the dead, but of the living. Who should be zealous and active for God if we be not? as Nehemiah said in another case, (Neh. 6.11.) Should such a one as I fly? I that am under such special promises, special protection, special providences, should I dishonour my profession and in a fearful manner fly? so should such as we be cold and dead who live upon the bread of life, and drink the water of life, who have lively Oracles, and lively Ordinances, and all means to make us lively? Let us therefore do what we do with all our might, as David did when he danced before the Ark. 2 Sam. 6.14. Let us oppose sin with all our might, Preach, Pray, and praise God with all our might. judge 5.12. Psal. 103.23. Rom. 12.11. We should burn and boil up in our spirits in duty. By this means we shall prevent abundance of dangerous temptations which seize on Lukewarm professors. When Honey is cold, every Fly and Wasp robs us of it, but when 'tis boiling and scalding hot, they dare not come near it. When men are cold, and indifferent in Religion, every Sectary and Seducer (which are the Devils, Flies, and Emissaries) makes a prey of us, but when we are hot and resolute, we dishearten them in their attempts, and dismay that great Belzebub the Prince of these Flies. Let therefore this salt season all our services. Christ calls for such Worship's. Matth. 22.37, 38, 39 Christianity is a work of activity, we must ask, seek, knock, strive, wrestle, run, and work out our salvation with the greatest accuratness, 
Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operamini, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratè magnóque cum studio operamini. cum multa diligentia & solicitudine pergite vestram operari salutem; operari enim hîc non inchoatum (antè enim coeperant benè operari. c. 1. v. 6.) sed continuatum significat. à Lapide.  care and diligence. Philip. 2.12. We must not rest content with the beginnings of grace, but we must work it up, and increase with the increasings of God. Colos. 2.19. We must be filled with the Spirit and with the fire of zeal, we must have fiery-heads, and fiery-hearts, fiery words, and fiery works, that (what in us lieth) we may set the whole world on fire with the love of Christ. If we be to hear the Word, we should be swift to hear, and gladly embrace the opportunity, flying as the clouds and flocking as the Doves to their windows. When we come to the Sacrament, we must earnestly desire it as Christ did. Luke 22.15. With a desire have I desired to eat this Passover with you. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desiderio desideravi, (i) summopre desideravi. Est Hebraismus.  (i) I have earnestly and heartily desired it. Hezekiah kept the Passover with joy. 2 Chron. 30. If we be called to Covenant with God, we must do it with joy, and with all our hearts, as Asa and the people did. 2 Chron. 15.12, 15. If we be to Pray, it must be fervent, operative, energetical praying. james 5.16. We must strive in our prayers. Rom. 15.30. and stir up ourselves, that we may lay hold on God. Cant. 3.4. Isai. 27.5. and 647. That's the way to have peace with him. When we see a man angry, those that are friends lay hold on him to prevent a danger: so when we see God angry with his People, we should compass God about like an Army, one lay hold on him, and another lay hold on him till he be pacified with his people. But then we must be holy men, else if a Rebel or Traitor should come to the Prince's Chamber, and lay hold on him, it would be accounted Treason, before we come to reason with God, we must wash ourselves, and then come and welcome. Isai. 1.16, 17, 18. We must get a spiritual induration and holy impudence, let God do what he will with us, let him oppose, delay, deny us, yet we will not let him go till he bless us. As Pharaoh had a cursed Induration, and a plerophory of hardness, so that no plagues could work on him; so we should get a blessed induration and fullness of assurance, resolving though God should crush and kill us, yet that we will trust in him. job 13.15. And when we find our spirits flat then cry, because thou canst not cry; and be in an agony, because thou canst not be agonized. Formality in duty is the bane of duty and Religion. There's little difference between a careless performance of duties, and a total omission of them, since men lose both ways. Let us then rouse up ourselves, remembering that the more zealous any are here, the more glorious they shall be hereafter. Let us all in our several callings be active for God. Let Magistrates and Rulers rule for him, as Nehemiah did. Let them not bear the sword in vain, nor tolerate such things as are intolerable. There's no Precept or Precedent in the whole Book of God for any Toleration of one Error, much less of all; but promises that God will give us one heart, and one way. If Magistrates suffer God's Name to be despised, he'll make them to be despised. 1 Sam. 2.30. Ahab lost his life for not punishing blasphemous Benhadad with death. 1 Kings 20.42. I Plead not for Cruelty, 
Vide Cobbet for Magistracy. p. 86, etc.  but justice; as Magistrates must be clement and merciful when occasion requires, so they must be just & sharp against incorrigible & incurable offenders. If Abishai out of love to David would have slain Shim●i, who reviled him, saying, Why should this dead dog curse my Lord the King, let me go to take off his head, 2 Sam. 16.9. and shall the Magistrate be silent when the King of Kings is blasphemed and reviled to his face? if men will still bear with such, yet God will not.  
Objection, If we punish them we shall lose a party.  
Answer, Such a party (as I now speak against) are better lost then found. They cannot long prosper with them who ever hath them. But by punishing such we shall make God our friend, who hath promised to defend those that defend his Truth: 
They are false Worshippers, and not true ones that destroy a people, H●seah 8.5. Thy Calf hath cast thee off. They had cast off God, and now the Cal● casts off th●m  We have a notable instance in the City of Geneva, which from the beginning of the Reformation to this day have punished Sectaries and Heretics, and yet God hath kept them safe and sound. Many create to themselves needless fears.  
2. Governors of Families should be zealous against sin in all their Relations; hate it in father, mother, wife, children. Asa punisheth his own mother for her idolatry, 2 Chronicles 15.16. The Lord taketh notice what every man doth in his Family, he observes who prays, who reads, who supresseth sin in his Family, who acts for him, and who for themselves, Mal. 3.16. Our zeal is the best thing we have, and therefore to be given to God who is the best of beings. But yet there is nothing that the world so much opposeth as zeal; the Devil and his Agents can bear with any man save the zealous man. The Hypocrite, Formalist, Civilian, Temporizer, etc. All pass through the world with praise. 'Tis only these Zelots that oppose the sins of the time which are counted the troublers of the places where they come, though they be never so peaceable. To discourage men from this course the world hath raised many Cavils.  
1. Objection, I am but one, and what good will my zeal do?  
Answer, One zealous man may, yea, and hath done much good to a whole Land. One Phinees by executing Justice turned away God's wrath from all Israel, Numbers 25.6, 7, 11. One faithful Hushai by his Counsel spoiled Achitophel's policy, 1 Samuel 17.14. One poor man saved a City, Eccles. 9.15. and the Prayers of One righteous man availeth much, james 5.16. When Gods judgements were falling on jerusalem, he sought but for a man that he might spare it, jeremiah 5.2. A carnal man dares not stir without company, especially the company of great ones, they inquire whether any of the Rulers and learned Pharisees have gone that way, john 7.47. Jades will not go unless some lead them the way; and Cowards stand still to see who will go first, but a gracious soul is content to fit alone, Lam. 3.28. and go alone in the way to Heaven, 1 Kings 19.10. He stays not for company, but if the cause be good, rather than it shall fall, he will endeavour to uphold it himself. Hester will venture all for God's people, and if she must perish, she will perish in this cause. Let nothing discourage you, if God have called thee to a good work and none will join with thee in it, yet remember he that called thee alone will bless thee, Isaiah 51.2.  
1. Objection, I am but a woman, the weaker Vessel, and therefore my zeal can do but little good.  
Answer, Yet thou mayest do somewhat for God; we read in Scripture what great things God hath done by women, Deborah and jael two excellent women. The one ruled with an Heroic Spirit, the other killed Sisera a valiant Commander, judges 4.4, 5.22. The woman of Abel by her prudence saved the City, 2 Samuel 20.16.22. Abigail by her wisdom preserved her husband and family from an imminent danger. The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family, and Hester was a means to save the Jews from ruin. God loveth to hang the greatest weights on the weakest wires, and to do great things by weak Instruments, that his Name may have all the Glory.  
3. Objection, It is good to be discreet and wise in what we do.  
Answer, Discretion doth not hinder but further our zeal, it doth not diminish it, but directs it; and therefore they are not to be Opposed, but Composed and made subservient to each other. Prudence doth not abate our Diligence, but guideth it in its work, it teacheth us not to do less, but to do better. Thus there is an Harmony amongst the Graces, and we may in no wise set them at variance amongst themselves. Yet 'tis the property of the men of the world to accuse Gods faithful ministers (who tell them discreetly and zealously of their sins) for rash, heady men, and such as want discretion..  
Thus when Bishop 
* Latimer Sermon before K. Edward 6. p. 101.102. edit. ult.  Latimer reproved the sins of the Court, they would accuse him for lack of discretion. It rejoiceth me (saith he) when my Friend telleth me that they find fault with my indiscretion, for by likelihood the Doctrine is true; for if they could find fault with my Doctrine, they would not charge me with lack of discretion, etc.  
4. Objection, It is good to be moderate, Virtue consisteth in a mean.  
Answer, Moderation in our own causes and quarrels doth well, Phil. 4.5. But moderation and indifferency in God's Cause is not moderation, but lukewarmness and coldness, which God abhorreth; and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols, jer. 8.2. but will spend their estates, lavish Gold out of the bag upon them, Isay 46.6. shall not we in an holy prodigality spend ourselves and what we have from God for his honour?  
'Tis true in Moral Virtues which are circa res medias, the mean is best. But Religion admits of no mediocrity. e. g. our love to God, and our hatred against sin can never be too intense. Yea, no Virtue in its formal Reason can be too much intended nor admit of an excess: that man that saith he hath zeal enough, had never any true zeal at all. The Apostle saith its good to be zealous in a good thing, and is not zeal then best in the best things? and are there any things better than God, his Truth, Worship, People? Is it good to be earnest for a friend, and is it not much better to be zealous for God? The things we strive for are so Excellent that no zeal can be too much. 'Tis for a Kingdom, for an Heavenly Kingdom, 'tis for Christ for grace and glory; and if thou canst find any thing in the world that better deserveth thy zeal, let it have it.  
5. Objection, The Apostle would have Timothy to be gentle, 2 Timothy, 2.24.  
Answer, True, for he was employed amongst the Gentiles who were newly converted to the Faith, and therefore must be wisely and gently handled, such bruised Reeds must not be broken, but when men are obstinate they must be rebuked with all authority, Titus 2.15.  
6. Observation, If we be thus zealous we may lose all.  
Answer, True, and yet be no loser's neither. The Martyrs lost all and yet were gainers. God will make up your losses in a better kind, Matth. 10.37. Let us do our duty, and commit the success to God. Many like Ammaziah could be content to do Gods Will, but they are afraid of looseing some hundreds of Talents by it, but the Prophet's answer may satisfy us. The Lord is able to give thee much more than that, 2 Cor. 25.9.  
7. Observation, I may bring pain and sorrow on myself by my forwardness.  
Answer, Thou mayest bring greater sorrow on thyself by thy backwardness.  
2. We see what pain men will endure to preserve a Natural life, and shall we endure nothing for our spiritual life?  
3. God will assist thee, and in the multitude of thy perplexities he will delight thy soul, Psalm 94.19.  
8. Observation, The world will think us mad and out of our wits if we thus oppose their sinful counsels.  
Answer, This is no new thing, Christ himself was called mad, and they said that he had a Devil, Mark 3.21. the Disciple is not above his Master.  
[But of this see more in 2 Tim. 3.9.  
9 Observation, I am of a dull and heavy constitution, and therefore it cannot be expected that I should be so hot as others.  
Answer, See how 'tis with thee in other things, art full of life, spirit and activity for profits and pleasures; and yet hast thou no mettle nor life for God and his worship? certainly the fault is not in thy cold constitution, but in thy wretched corruption; where thou lovest thou hast heat enough. Let a man touch the coldest of you in your gains, pleasures, reputations, and you have heat more then enough▪ only Gods honour lieth unregarded by you.  
2. Suppose thou art of a sad and heavy constitution, 
Gratia non tollit, sed attollit naturam.  yet Grace is above Nature, it raiseth and rectifieth it. 'Tis like gold in the Mine which turneth every thing into the nature of it. Hence the Spirit of Grace is compared to Oil which is a Royal liquor and will be above all.  
Now to quicken you, take these Considerations and Motives.  

1. Consider this is no Arbitrary or indifferent thing, but 'tis that which God hath oft commanded, That we should love him with all our strength. (i) zealously and sincerely, Deut. 6.5. and do what we do with all our might, Eccles. 9.10. Rom. 12.11. Striving and earnestly contending for the faith, jude. 3. The compound implieth an ardent and vehement defence of the Truth, 
It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supercertaris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super, notata ingens; acre, continuum certandi studium▪ significat strenuum, & quasi super Vires certamen, instar athlet arum qui in agon● suas vires & seipsos quasi transcendunt dum de vita agitur. á Lap.  we must contend for it with our utmost strength. Truth is a precious Jewel, and heavenly Treasure which we must labour to preserve unto Posterity. One grain of it is of more worth than all the world. Malim ut pereat totus mundus quam veritatis mica, said Luther. Little deviations from the Truth must not be suffered, lest they increase to greater, as thin exhalations turn into thick clouds, and little sparks make great fires. God will not have his least commandments contemned, 
For zeal to God's Word and Worship. See Doctot Burges his Tract. of Zeal. Chap. 3. p. 27, etc.  Matth. 5.19. Hence Christ commands us not only to destroy Vulpes, sed Vul peculas; even the little Foxes, that hurt his Vine, Cant. 2.15. But we are not put to contend pro tricis & terminis, for the outworks of Religion, but for the Fundamentals, and for the whole possession. We must contend with Papists about our Justification, with Arminians about our Election, 
Talia Zizani a non sunt toleranda in agro Domini maledictum silentium quod hi● connivet. Luther.  with Antimonians for the Law, with Socinians for the Gospel, and with the Antiscripturists for all.  
2. The Lord commends this in his servants, he hath recorded the zeal of Moses, Phinees, Paul, Apollo's, etc. to their everlasting praise, they are the Apple of his Eye, which is Oculus Oculi, the glory of the Eye, Zach. 2.8. They are his jewels, he counts himself honoured and adorned by such, and therefore he calls them his glory, Isay 4.5. These glorify God on earth, and therefore we will glorify them with himself, john 15.8. and 17.4.5. God hath more glory from his little zealous flock then from all the world besides. Hence he so much glories in him, job 2, 3. Acts 13.22.  
3. He Rewards it where ever he finds it; Phinees for his zealous execution of Justice was blest both he and his posterity, Numb. 15.11, 12, 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood, Exod. 32.29. Deut. 33.8, 9, 10. Zabulum and Napthali that ventured their lives in God's cause, judge 5.18. God remembers the kindness and rewards it many years after, in sending Christ to preach the Gospel first to them, Matth. 4.13.14. yea so greatly is the Lord delighted with zeal that jehu his Hypocritical zeal went not unrewarded, 2 King. 10.30.  
4. It graceth all our graces, and is the Honour of our honours. All Grace without this is nothing, 
V. My Schools Guard Rule.  Dead Knowledge, Faith, Repentance, are of no esteem with God: dead Prayer is not Prayer. As under the Law no sacrifice was acceptable without fire; so no duty now is acceptable without the fire of zeal.  
5. Christ hath paid best for our zeal. The fair price that he paid to Redeem us, the same precious blood he gave to purchase us to himself a zealous and peculiar people, Titus 2.14. If any have paid dearer for it, or can show better Title to it, let him take it.  
6. Our zeal doth denominate us that we are, that we are zealous for. 'Tis true, we may love the creature but it must be with a subordinate & inferior love: but our zeal which is the cream of our affections must be given only to God. 'Tis a glory which he will not suffer to be given to another.  
7. Our zeal may provoke others, the Corinthians zeal provoked many, 2 Cor. 9.12. When the Lovesick Church began to commend Christ, Cant. 5. ult. This is my friend, and this is my Beloved, in the very next Chapter 6.1. Others begin to inquire, Where is thy Beloved, that we may seek him with thee.  
8. Such help to save a Land from ruin: One zealous Moses kept off judgement from Israel, Psalm 106.23. One zealous Phinees stays the Plague. One zealous innocent man may save an Island. job 22. ult.  
9 This makes a man to excel, we are all by Nature of one blood, 'tis Holy zeal that makes the difference. This makes the Righteous to excel his Neighbour (Prov. 12.26.) both in life and death one of these Pearls surpasseth ten thousand pebbles; as one living creature excels a thousand dead ones. These are called lively stones, 1 Pet. 2.5. 

1. They are stones in respect of stability and solidness, they stir not from their principles, but are an everlasting foundation, Prov. 10.25.  
2. Lively, because of their Zeal and Activity, they are prompt and ready for every good work, 2 Timothy 2.21. Their spirits are raised to the highest excellencies, and so are capable of the high stactings. They live the life of God, Ephesians, 4.18. or a godly life, because it is from God as the Author, it is according to God as the pattern, and it tends to God as the end. Others may do well, but the zealous man excels them all. Hence he's called in Scripture not Adam, a common man, but Is quasi Esh a man of fire, heat and courage; a man of spirit, life, activity, a man of men, an excellent man fitted to honour God, and rule others.    
10. You will have no cause to repent of this zeal; yea if the saints in Heaven were capable of sorrow, they would grieve for nothing so much as that they had not done more for God in their generation. How many have repent of their superstitious, carnal zeal, as Cardinal Woolsy sometimes did, Had I served God as diligently as I have done the King, he would not have given me over in my grey hairs, but this is my just reward for serving men before God.  
11, There is an absolute necessity of it in respect of the many enemies that oppose us. So soon as ever a man begins to look towards Heaven, he must look for Giants and sons of Anak to oppose him. We have the Devil above us with all his methods, Eph. 6.11. depths, Rev. 2.24. Devices, 2 Cor. 2.11. The world about us, with all its baits and snares; and an evil heart within us ready to betray us into the hands of our enemies. So that unless we be resolute, violent men we shall never get Heaven, Matth. 11.12. 'tis not the lazy, somnolent Christian, but the active and the violent that take Heaven by force.  
12. All thy gifts and parts without zeal to improve them, become useless. A Stag or Hart that hath great strength and horns, yet doth little with them for want of courage. As a bird without wings, a body without a soul, and salt without savour, so is a man without zeal; like jeremiahs' rotten girdle that was good for nothing jer. 13.7. Zeal is to the soul that which spirits are to the body, and wine to the Spirits, it puts activity and quickening in us. 'Tis as wheels to the Chariot which make us run the ways of God's Commandments; as courage to a soldier, as mettle to the horse, and as manure to the ground which makes it abound in fruitfulness. Now that you may get and keep this Gace we must shun those Quench●coals which extinguish this holy fire in us.   
1. The first is the retaining of any one bosom beloved sin, be it Pride, Idleness, Formality, Covetousness; either thy zeal must destroy thy sin, or thy sin will destroy thy zeal. Zealous affections are the wings of the soul, but sin like birdlime entangles them that they cannot fly Heaven-ward. They are the feet of the soul, but sin like fetters hindereth us from running. They are the fire of the soul; but sin like water quencheth this fire. We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us.  
2. Take heed of the inordinate love of the world. These thorns will choke our zeal, and this outward heat extracts and consumes our inward. Cast earth upon fire and you put it out; Demas and judas the love of the world drew them off; we must get our affections loosened from the world, and use it as though we used it not. Use it we may as the Traveller doth his Staff, but love it inordinately we may not, unless we will renounce the Love of God, 1 john 2.15. Our love cannot stand in intense degrees to two such contrary Masters.  
3. Evil company is a great extinguisher of this Holy Fire, scarce any thing more. Hence zealous David commands evil company to depart, Psalm 119.115. We must therefore be very choice of our company for it hath great operation upon us either to good or evil. As iron sharpens iron, and one edged tool helps to sharpen another; so God hath ordained the society of men to quicken men. Conference and communication of experiences hath incredible profit in all Sciences. Hence the Saints that lived in dead times did by conference excite and quicken each other in the ways of God. Mal. 3.16, 17  
4. Formality in Religion is a great enemy to zeal, When men rest in a bare performance of duties without any power of godliness, this is the 
See notes on 2 Tim. 3.5.  bane of Religion: when ever we come to duties we should stir up the graces of God's Spirit in us, 2 Timothy 1.7. If fire be not blown and stirred up, it will decay and go out. We must also daily be adding fuel to it, for where there is no fuel the fire goeth out, Proverbs 26.20. Pray much, men of much Prayer have been men of much zeal, as we see in David, Daniel, Paul, Bradford. Frequent the Preaching of the Word. Accede ad hunc ignem, there is a hidden Virtue in this Ordinance to kindle this fire in our breasts, which maketh the Devil so busy in drawing men to separation, for he well knows by long experience that if he can but get men out of God's way they will soon decay in grace; the body may assoon live without food as the soul can live without this bread of Life.  
[If any would see more, let him peruse D. Corn. Burgess Treatise of Zeal. Master Henry Hall's Sermon on Matthew 11.12. and Master Loves 4. Sermon on Matthew 11.12. Master Fenner on the Affections Sermon, the ninth, tenth, eleventh, Hildersham on john 4.32. Lect. 56. Doctor Sibbs Beams of Light, Sermon on Matthew 11.12. Master Ash his Sermon of Zeal.  
5. Observe.  
Ministers must take all occasions to preach the Word. They must preach on the Lord's Day, and on the week day, in public and private, at home and abroad, In prosperity and adversity, In War and Peace, In Prisons and Palaces. We must not be Strawberry-Preachers (as Bishop Latimer calleth them) which come but once a year and are quickly gone again. Not long since the Church was troubled with Canon-Preachers, who preached according to the Canon once a month, or once a day; instead of these we have State-Preachers who preach such stuff for quality as may please the State; and so much for quantity as will bring in their Angmentations, no Catechising of the flock, no preaching on the week day unless Angels or Nobles call them. No baptising of Infants, no fitting of the flock for the Lords Supper, but all lies at random and in confusion; surely such Halving-Preachers should have half-pay. Doth not he that commands us to Preach command us to Baptise also, and to dispense the Lords Supper often. Surely, this is either not Scripture, or else some of us do not do our duty. Let us therefore either do our duty, or else cast off our Ministry, and give place to such as will. As the woman said to the King, either do me justice and act as a King, or else put off the Title: so either let us do the whole work of our Ministry, or put off the Name. For nomen inane, crimen immane.  
Let us preach in season and out of season, so did our Saviour; he took all occasions to preach; sometimes he preached in the Synagogues, anon in a Mountain. 
See Dr. Harris on that Text. p. 99 folio.  Matth. 5.1. sometimes in a ship Luke 5.3. and anon in a desert, Luke 4.42. when the heart is willing it will find out opportunites of doing good. So Paul preacheth in Synagogues, in Houses, by a River's side Act. 16.13. in prison Philem. 9 and on other occasions. We are Gods Husbandmen and in the morning we must sow our seed, and in the Evening not be idle, for some may prosper: when we consider the great price that was paid for souls (Acts 20.28.) it must quicken us to redeem all opportunities to gain them to Christ. Love is active, but lazy persons; have a thousand excuses, either their bodies are unable, the place unfit, the company inconvenient, etc. Many Lions lie in the way of the sluggard, but willing minds know no difficulties.  
6. Observe,  
We are exceeding backward to the best things, and have need of many admonitions and exhortations in season and out of season to quicken us in God's work. It's much ado to make us begin, and when we have begun, we are ready to look back on every discouragement. Were there in us that Tractableness and teachableness which ought to be, how easily might Ministers lead us in good paths.  
'Tis prophesied of Gospel times that so meek and teachable men shall be, that even a child with Scripture reason shall lead them, Isay 11.6. A wicked man, though you bring an hundred plain Scriptures yet he will not be convinced; but a gracious soul if he have but a little hint from Scripture, that what he holds or doth is displeasing to God, he presently casts it off. We should therefore lament the sad depravation of our Natures that have need of so much quickening to the best things. Many wonder why we are so fervent and frequent in reproofs, why our necessity requires it, and God in this Text enjoins it. Many love us whilst we comfort them, but when we come to cutting, reproving and lancing their sores, than they look upon us as enemies. [See more before on 2 Timothy 3.16.]  
7. Observe,  
Application must be joined to Doctrine. The Foundation and the building must go together; for a foundation without a building argues the folly of him that laid it; and a building without a Foundation will soon fall. 'Tis not sufficient that by sound Doctrine we inform the judgement, but by Application we must work it on the Affections.  
This is the very life of Preaching Doctrine is the whole loaf (as 'twere) but Application is the dividing the word aright, and distributing thereof to every one according to their several conditions. For these very ends and uses God hath given us his word, 2 Tim. 3.16.     

VERS. 3, 4. For the time will come, that they will not endure sound Doctrine, but after their own Lusts shall they heap to themselves Teachers, having itching ears. 4. And they shall turn away their Ears from the Truth, and shall be turned to Fables.  
IN these words we have an Apostolical Prophecy of the petulancy and peril of the last times, when men will grow weary of sound Doctrine, and fall to the embracing of fabulous and vain opinions instead of truth. The words are to be considered Relatively, as depending on the precedent Verses, and so they contain in them a Reason of the Apostles solmemne Adjuration, by which he stireth up Timothy to a careful discharge of his Duty in Preaching the word, viz. in respect of the Apostasy of the last times when many would fall from the truth, grow weary of sound Doctrine, and follow fables: where we have:  
1. The grounds of their Apostasy, viz. their hatred of the Truth, they will not endure sound Doctrine, (id est) they will 
Rejicient. Aethiop. Vers.  reject it and cast it behind their backs, they hate and abhor it: 'Tis a Meiosis where less is spoken then is meant.  
They look upon it as a grievous burden, as Israel did upon the Doctrine and Visions of the Prophets, jeremiah 13.34.36. 'Tis not so much they cannot, but they will not endure sound Doctrine, they love their lusts above the Law, and therefore they hate him that reproves in the gates.  
They are so far from obeying it, that they will not once hear it, and so far from loving it, that they will not so much as 
* 'Tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, substineo, as the Vulgar; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolero. Beza.  Tolerate it. Errors they can tolerate, and superstition they can tolerate, but the Truth they cannot bear.  
By sound Doctrine, is meant the pure Word of God which hath no Error nor evil mixed with it, 
Ea quae vitam exigit ad Evangelii ●mussim. Grotius.  but is sound in se, and sound Effectiuè. It showeth unto men their sin which is the Souls sickness, brings them to a Saviour, and so makes the conscience sound and whole.  
This is called Saving Doctrine and sound Wisdom (Proverbs 2.7. and 3.21.) and is opposed to Fables and Humane inventions by which the simplicity of the Gospel is corrupted. 
Sana Doctrina ea est quae vera. & sincera est, & salutem affert, quae Deum habet Authorem & refertur ad Glo●iam Dei.   
2. A second ground of their Apostasy is their delight in false Teachers; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acumulo, acervatim aggero.  they so dote on them, that one or two will not content them, they must have heaps of them. They love their lusts, and therefore they seek out for such Teachers as may not disquiet them. Such as err cannot rest, but they must run from one Teacher to another, they get heaps of such clawbacks to themselves. (i) They wittingly and willingly suffer themselves to be deluded by them. 
Asciscunt sibi Doctores qui aures sculpant, non qui rodant mardaci vero. Sasbout in Locum.  The word sinifies, 1. An earnest desire of getting such Teachers. 2. It notes an indiscreet and confused gathering together of such a multitude of Teachers without wit or reason, without any respect either to their life or learning; as in an heap all is confused, there is neither first nor last, head nor tail, but all's mixed together; so amongst these confused persons all's confused, 
Sine judicio as temerè colligunt Doctores suos. Aretius.  there's no Master, and Scholars, superior and inferior, but all are leveled and equal like themselves, hence they are said to heap to themselves Teachers. The Disciples create their Doctors (& talis creatio fit ex nihilo) they be not chosen and ordained in an orderly way; but (which is the height of baseness) the lusts of their followers are their call. One loves Antinomianism, and he gets an heap of Antinomians to speak to him. Another loves Quakerism, and he gets an heap of Quakers to scratch his itch. Thus according to men's corrupt humours they have their Teachers. As the Lord complained of his people. jer. 2.28. According to the number of Cities thy are thy Gods O judah. So according to the variety of men's lusts, they get them Leaders. They cannot endure to be bound to one faithful Pastor who watcheth over his Flock, and preacheth solid Truths, but they love such as will claw their itch, and sing Placebo.  
3. A third cause of their Apostasy is that inmate malice and inbred concupiscence which is in the hearts of men. They are lead by their 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) secundum suas illas peculiares cupiditates. Beza, Opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peculiar, el doctrinae quae est Catholica & toti Ecclesiae communis.  peculiar lusts, every one hath his dilectum delictum, his darling sin, one's for luxury, and another for heresy, etc. Now according to these lusts they earnestly seek out for Teachers, which may in no wise disquiet their lusts, which are their Lords, and which they love as their lives. Rom. 1.4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cupiditas & arden's appetitus, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardere.  jude 16. The Vulgar renders the word, Desires, after their own desires they shall get Teachers. But the word in the Original is Lusts, which implies not a simple desire or sudden motion, but a vehement, ardent, earnest desire, & pursuit of a thing.  
4. They have itching ears, 
Prurire eos dicit auribus (eleganti Metaphorâ) qui sermones quaerunt vitia sua ti●illantes. Grotius.  this is another reason why they seek out for false Teachers, they love not such as deal plainly and faithfully with them, they must have such as will claw their itch, please their humours, tickle their fancies with novelties and curiosities, but they must in no wise touch their vices.  
2. Here is the issue and consequence of their contempt of the truth, and the fruit of this mad Itch. viz. the loss of truth, and following Fables. They shall turn away their ears from the truth, viz. of the Gospel which flatters no man, they'll reject sound doctrine which is sharp and curbs their lusts, and turn to Fables which will gratify them since they can find nothing in the word which may please their itching humour, they will see what Fables and lying Legends will do; but all in vain, for as a man that hath his itch scratched, for present is pleased, but after hath more pain than before: so these after they have wearied themselves in pursuit of lying vanities, at last lie down in greater sorrow. These are marble to God, and wax to the Devil; the truth they cannot obey, but they willingly obey unrighteousness. This is the Devil's method. First, he stops the ear against sound Doctrine; and then he opens it to error. Like a cruel Thief he draws the soul out of the right road, into some wood, by-lane or corner, and there binds, robs and rifles it.  
Quest. What Fables doth the Apostle here mean?  
Answ. 1. Some say Judaical Fables, as Titus 1.14. 1 Tim. 1.4. Where Fables and Genealogies are joined together.  
2. Others conceive the Apostle Means the Fabulous Divinity of the Gnostics, made up of Judaisme and Gentilism. These are too narrow; the words are to be taken more largely, and generally for any Fables and erroneous Doctrine be it never so absurd or impious, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) ad falsas & inutiles doctrinas quibus fascinatus mundus veritatis lucem mavult medis omnibus extinctam, quam è tenebris emergere. Beza.  proceeding whether from Jews or Gentiles, from Heretics or Schismatics, they'll prefer falsehood before truth, darkness before light, and death before life. The sum and substance of all is this. q. d. O my son Timothy, this exhortation and adjuration of mine in pressing thee to an ear●●● and diligent preaching of the Word is not need less and vain, for although thou hast now an opportunity of preaching, yet the time will come, yea, is already begun when men will not away with sound doctrine, but by reason of their lusts they will multiply to themselves variety of pleasing Teachers, having itching ears which altogether affect Novelty of Doctrines and curious speculations insomuch that they will forsake the truth to follow Fables, which will lead them to destruction.  

Observations.  
Observation 1. God not only knoweth what Men do at present, and what they have done, but what they will do in time to come. He tells Timothy here what will be done many years after he is dead and gone. He tells what josiah will do before he is born, and it came to pass. 1 Kings 13.2. and 2.22, 17. What is to be done a thousand years hence is as present to him as a thousand years that are past, which are but as yesterday. Psal. 90.4. His knowledge is like himself, infinite, he perfectly knows all things past, present and to come, nothing is hid from him. Heb. 4.13. He calls the things that are not as if they were. Rom. 4.17. and knows us before we had a being. jer. 1.5. This is God's prerogative royal, whereby he is distinguished from all false Gods. Isai. 41.23. 1. He knows all things to come, in himself, as able and willing to have them done if good, or else to suffer the doing of them being evil, and to order them to his own ends. 2. He sees them in their causes, by which they shall be done. 
Pernovit omnia propriè, verè, persectissimè per suam Essentiam; distinctè non confusè; certò & evidenter, non obscurè & ex opinion, simul & semel, uno actu & ictu.  3. He knows them in themselves altogether, not successively as we do by reasoning and searching out the causes, but by one eternal act of understanding. Acts 15.18. This will further appear, 1. If we consider how he made all things, and therefore he must needs know all things. As an Artist that made an Instrument, knows all the secrets of it. God that hath made the eye must needs see, and the heart, must needs know what is in it. Psal. 94.11. He knows all by way of causality. 2. He rules and governs all things, and therefore must needs know all things. 3. He's the righteous Judge of all the world, yea, he's both Judge and Witness, Mal. 3.5. which he could not be, if he did not know the thoughts, words, and works of men.  
1. This reproves these Atheistical 
Against these see M. Gataker, God's Eye on Israel. M. john Sedgwick against the Antinonians. M. Anto. Burgesi Vindic. Legis.  Antinomians, which say God sees not the sins of his people, when he sees them more perfectly than ourselves see them, and sets even our secret sins before him. Psal. 90.8. He saw David's adultery, and Solomon's idolatry, and punished them for it. He saw the sins and his Churches, and reproves them for them. Rev. 2, and 3.  
2. This must teach us to walk sincerely with our God, who sees even our secret vices as well as our duties. He sets a print on our heels and spies out all our paths. job 13.17. He knows our thoughts before we think them, our words before we speak them, and our works before we do them. Psalm 139.2. to 16. He knows more by us than we know by ourselves, we know but in part, but God knows us thoroughly; and if our consciences do accuse us of some things, yet he is greater than our consciences, and knoweth all things. 1 john. 3.20.  
3. It may serve to convince us of the truth of the Scriptures, and that they are the very Word of God, in that all its Predictions have been fulfilled. [See B. Usher's Body of Divin. p. 9 and M. Baxter's Saints Rest. p. 2. c. 6. Sect. 1. p. 250.]  
4. It serves for singular comfort to the Godly, and that many ways, 1. In point of weakness, it may be thou canst not pray nor do as thou desirest, yea, but the Lord knows our desires before hand, and hath promised to answer them. Neh. 2.4. Psal. 10.17. he knows the intents and bents of our hearts, and will deal with us accordingly. 1 Cor. 4.5. 2. It may comfort us in all our troubles that our God knows them before they come upon us. When we know not how to deliver ourselves, yet he doth. 2 Pet. 2.9. And therefore to comfort his Churches, he tells them more than once that he knows their sufferings. Rev. 2.2, 3, 9, 13. and the plots of their malicious enemies. jer. 18.32. Exod. 3.9. 2 Chron. 16.9. He knows thy strength and thy parts, and will not suffer thee to be tempted above what thou art able to bear. 1 Cor. 20.13.3. It may comfort us in case of reproach, cruel witnesses may rise up against thee, and lay to thy charge things which thou knowest not, I but the Lord knows thy innocency, and will one day clear it before all the world, this comforted, job 16.19.  
4. It may comfort us against Apostasy, many good souls fear they shall never persevere, I but the Lord knows who are his. 2 Tim. 2.19. and he'll not lose one of his. john 10.27, 28, 29. and 17.12.  
5. It may comfort us against inordinate cares, he's an Heavenly Father that knows our wants, and out of the riches of his goodness will supply them. Math. 6.30, 32.  
6. It may comfort us against the ingratitude of the world, here ofttimes the more we do for men the less they do for us, & the more we love the less are we beloved. But our comfort is that our God who seeth in secret, he will one day reward us openly. Matth. 6.6.  
Observat. 2. The more perfidious the world is, and the more false Teachers abound, the more careful must Christ's Ministers be to oppose them by preaching sound Doctrine. The badness of the Times approaching must make us to redeem the present season. The Sun will not always shine, tempests will arise, and the night will come when no man can work. Besides the affections of people are mutable, they that at first seem to love the Gospel, after a time will loathe it, they that to day are ready to adore us as Gods, to morrow are ready to stone us as Devils. Acts 14.12, 13, 18, 19 Those that reverence Moses to day, to morrow are murmuring against him. Exod. 14. ult. and 15.14. So unconstant are the affections of this ungrateful world to God's faithful messengers, especially when they apply sound Doctrine to their soars.  
Observation 3. Saving Doctrine is sound Doctrine. 'Tis pure and sound in itself, and 'tis sound effectively, it cures and heals the soul which is sick of sin, and brings it to salvation, hence it's said to save the soul, James 1.21. and it's called healthful and wholesome words. 1 Tim. 1.20. and 6.3. and 2.1.13. Titus 1.9. and 2.1.  
Observation 4. Unsound persons cannot endure sound Doctrine. 'Tis salt which searcheth men's sores and puts them to pain. 
V. Sal. Terrae. c. 1.  'Tis light which these soar eyes cannot endure, nor these Thiefs abide. They do evil and therefore they hate the light. john 3.20. They are sick of a Noli me tangere, and had rather perish in their sins then part with them. They 

V. M. Ant. Bùrgess on john 17.12. Lect. 69.  
Amant veritatem lucentem, oderunt redarguentem. Aug.   imprison the Truth in unrighteousness, Rom. 1.18. There is in them not only a f●rmido but a detestatio lucis, they do not only fear, but hate the light. They cannot endure to have the Law preached, their consciences searched, nor their sins discovered. The light to them is as the shadow of death, as job (24.17.) speaks in another case. This made Ahab to hate plaindealing Micajah. 1 Kings 22.8. and Asa to imprison the Prophet. 2 Chron. 16.7, 20. 
Gravis malae conscientiae lux est. Seneca.  and Herod, I●hn the Baptist. So jer. 11.21. Amos 7.12. Micah 2.6. Light is an unwelcome guest to evil consciences. Wholesome instructions will not down with them, they must have sweet and pleasant things, or nothing. They forbid Gods messengers to preach to them, unless they'll preach smooth and pleasing things, of peace prosperity and pleasure, though they walk in a sinful path, and have no right to them. Isai. 30.9, 10. They say to the seers see not, and to the Prophets prophecy not to us right things, speak unto us 
Chalakot, (i) lenia, mollia, blanda, suavia.  smooth things, prophesy deceits. They love such as preach the visions of their own brain, and sow pillows under men's elbows, daubing with untempered mortar. Ezek. 13.10, 11. When Prophets prophecy falsely, and people shall love the lies and flatteries of such Impostors better than God's truth, what will the issue and end of such practices be but misery and destruction? jerem. 5.31. and 6.12, 13, 14. Micah 3.11, 12. But as for sound men they love sound Doctrine, they desire it. Psal. 43.3. They come to it, john 3.21. and bless God for it. 1 Sam. 25.32, 33.  
Observation 5. In the last days there will be many false Teachers. There will not be one or two, but there will be heaps of them, the world will swarm with them. Men will have variety of lusts, and those call for variety of Teachers to uphold them. Good Men, and specially good Ministers are rare, they are one of a thousand. Job 33.23. But wicked ones abound; there is much dross, but little gold; much chaff but little wheat, many weeds, few good flowers. If the Devil have any work to do, he wants no Agents to effect it. If Ahab will not hearken to Micajah a true Prophet, the Devil hath four hundred false ones ready to delude him. 1 Kings 22.6, 21, 22. If men once set open their doors, they shall not want Deceivers. When Prophets prophesy falsely, and people love to have it so, 'tis just with God to send them Teachers according to their own desire, that he who is Heretical, may be Heretical still, and he that is profane, may be profane still. When men slight truth, they shall have Teachers which shall be God's Executioners to bind them and blind them, and lead them into error. As God punished the contempt of light in former ages, by giving men up to Antichrist, to be deluded by Monks, Friars, & Liars, because they received not the truth in love; so now, he punisheth formality, and contempt of the Gospel by giving men up in the hands of Socinians, and such like Seducers which shall feed them with fables instead of truth. Such as go to their Assemblies may say of them as Dionysius Calderminus said of the Mass. 
Se: M: B●i●s●●● Virtigo. and M. Anto. Burgess his 120. Ser. Lect. 51. p 316.  Eamus ad communem errorem, Let's go to the shop and sink of errors. Let us get our hearts established with grace, and then we shall not be carried about with these strange Doctors and their various doctrines. Heb. 13.9.  
6. Observe, as all other parts of man so amongst the rest, the ear hath its diseases. Since the fall, we are ●razed in our intellectuals, in our morals, and diseased in eyes and ears: hence we read of a deaf ear. Isai. 6.9, 10. Micah. 7.16. Rom. 11.8. an uncircumcised ear. Acts 7.51. a dull ear. Heb. 5.11. and an itching ear which is all for vain, new, curious things. In the last day's men will be so delicate that they will not endure common truths, nor plain and profitable preaching, but their Itching ears must have Clawing speakers which will speak sweet and pleasing things. 
Vt ●aro pruriens semper appetit fricari, sic istorum a●res nunquam non cup●unt audire, verba quae vanitatem d●c●ant, & ad voluptatemilliciant. August. in Joh● Tract. 97.  And this is the reason why one false Teacher prevails more in an hour in a corner, than a Preacher of Truth can do in many years, 'tis because he preacheth Placentia, and vents such things as are suitable to corrupt Nature. Salt is fitter for such than Oil, though it be more searching, yet it is more sovereign.  
This Itching-disease was never so common as in our days, we can meet with few but they have scabs upon them, one hath the seal of Arminianism, another hath the botch of Socinianism. One hath the itch of Anabaptism, another hath the scurff of Antinominianism. Some have the itch in their feet, they run after fools and fables, some in their eyes they wander after vanities, and others in their ears, harkening after novelty. We read in Scripture of a twofold itch. A penal itch, afflictive itch upon the body. Deut. 28.27. The Lord shall smite thee with the scab, and with an incurable itch. Now this is nothing comparatively, for though it be irksome to the body, yet it may be good for the soul; however 'tis a judgement by which God is honoured, but the itch of sin is the evil of evils, there's no goodness in it.  
2. There is a sinful spiritual itch upon the soul, which is sevenfold, viz. an itch of 

1. Novelty.  
2. Curiosity.  
3. Singularity.  
4. Popularity.  
5. Flattery.  
6. Disputing.  
7. Quarrrelling.    


Qui novitatibus student nusquam erroris finem inveniunt, sed nova semper commenta proferunt; ●a enim est erroris vis ut sisti nequeat Chrysostom. in 2 Tim. 3. Hom. 8. Non est hodiè sciens qui novitates non invenit.  
Against these see Bohemus his Meditat. 100 p. 233.   1. There is an Athenian Itch when men are all for Novelty, They must have Novum aut nihil. Ordinary Truths will not down with them, they must have New-notions which are extraordinary. They are surfeited with old and wholesome Truths, they must now hear some New Doctrine. Acts 17.19. Not that a modest, humble inquiry after Truth is to be condemned as Novelty, as the Papists condemn us for Novelists, because we have forsaken their by-paths to walk in the good old way which leads to rest. 
Quid monstri est si nova illis videantur omnia pia▪ quibus novum est Evangelium. Bilney.  jer. 6.16. But 'tis no wonder that pious paths seem new to them, to whom the Gospel itself is new.  
2. An Itch of Curiosity, when men will be wise above what is written. Rom. 12.3. 1 Cor. 4.6. And love to pry into God's secrets, and scan the Mysteries of Religion by carnal reason. God oft plagues such curiosity with a fall; when pride is in the saddle, a fall is on the crupper, this pride is the mother of heresy. 

Multi propter arborem scientiae, amittunt arborem vitae. Aug.  
Euclid●s interr●gatus quales ess●nt d●i & quâ re delectarentur? Caetera quidem ignoro (inquit) at curiosos illis odio esse cerio scio. M●llem ignorare sine crimine, quam scire cum discrimin●.   Yet how many pry so long into the secrets of nature till they are past grace, and seek so long after the Philosopher's stone till at last they find the Devil himself. God is displeased with such. 1 Sam. 6.19. 'Tis his prerogative royal to have something in several, that he might be the more admired in his deep mysteries; we should not therefore desire a reason of his ways beyond his revealed will. Deut. 29. ult. Rom. 9.20. In this our safety is to ●it still. Exod. 33.18, 20. And with the Apostle to adore those depths and counsels which we cannot fathom. Rom. 11.33.  
[See more in Church his Treasury. p. 149, etc. Granatensis. p. 436, etc. Tactica 5. Cap. 4. Sect. 4. p. 50.51.  
3. An Itch of singularity, how many in our days for fear of popularity run into singularity, they grow weary of sound, solid, savoury and approved doctrine, hunting after some airy speculations, delighting themselves in some Terr● incognita, in some untrodden paths of Divinity, till thy fall into a snare. This was the disease of the 
See 2 Tim. 3.15. Observe 2.  Schoolmen, like Nimrod to get themselves a Name they builded Babel's to their own confusion. I wish this scabies scalpenda, this scurvy itch had only infected the Vulgar, but alas those that are clothed in scarlet are tainted with this dunghill disease; the Oaks of Bashan, and the Cedars of Lebanon are become as so many Reeds shaken with every blast of strange Doctrine, and every N●vel opinion is ready to transport them from the Truth to Fables. 'Twas john Baptists glory, and 'twill be ours to be no such Reeds. Matth. 11.7.  
An Itch of Popularity and applause, they long to be in Print, when they have been in travel with their New-notions, they are even sick till they be published to the world. They love to have it said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is he that is in Print against Infant-Baptism, against Magistracy, against Ministry, against the Trinity, etc. It's pity but some were better physickt for this Itch. 
V. Tactica S. l. 2 c. 2. f. 5. p. 112.  Others have an Itch to be in the Pulpit, and must in all hast be Teachers of others before they have learned themselves. These would have some salt thrown on their Itch.  
5. An itch after smooth, pleasing preaching. These itching ears love flattering Pr●●chers. Isai. 30.20. They love to be clawed. They have Musical-ears, the Prophet's eloquence may delight them as some pleasing song, but his wholesome direction they will not follow. Ezek. 33.31, 32. Plain-preaching is too harsh for their dainty ears, they cannot endure to have those courses contradicted which they have pitched upon, and to which they have addicted themselves. Neither can they endure to hear any one man long, they must have an heap of Teachers. They love to hear high-flowen-notions that they may discourse above the rate of their neighbours, their curious Palates disrelish common food. Privileges when preached please them, but positive duties distaste them. These are high in their Notions, but low in their practicals, like children that have the Rickets, grow in the head, whither in the feet.  
6. An Itch of disputing. We have many that love to question everything, but they believe nothing. They desire rather to dispute well then to live well. This is the scab & blemish of our age. This Itch of Disputing hath almost destroyed all the Power of Godliness. 
Pruritus disputandi fit Ecelesiarum scabies.  When men fall to wrangling they deal but truth as I have read many Suitors, 

Inter disputandum amittitur pietas, unitas, veritas. I speak now only of wrangling, Anabaptistick disputes, and not of grave and serious ones, which search out truth to the bottom.  
Against these see an exc●llent Sermon of M. Anto. Burgess his Spiritual Refining. 1. Part. Lect. 51. P. 316.   did by a Virgin, one would have her & another would have her, tell at last they had pulled her all to pieces. Luther's prayer therefore shall be mine, From frivolous, fruitless controversies good Lord deliver us. Whilst men spend their strength and time about mint and cummin the weighty matters of the Law lie unregarded. Better want a disputative-knowledge, than that savoury, sanctifying, affective-knowledge, which will enable to die for the Truth, though we cannot dispute for it. 'Tis holiness and obedience, not disputing and wrangling, which is the way to happiness. 
L. Robinson his Essays Obseserv. 7. p. 79.80. & ubi plurima.  'Tis well observed by one, that disputations in Religion are sometimes necessary, but always dangerous, drawing the best spirits into the head from the heart and leaving it either empty of all, or too full of fleshly zeal, and passion if extraordinary care be not taken still to supply and fill it anew with pious affections towards God, and loving towards men.  
7. A quarrelling, contradicting itch which like a tetter the more it is rubbed the more it spreads itself. They have critical ears, they come to arraign the Minister at the Bar of their own judgement, & to judge that word by which they must be judged. These come not to practise the Sermon, but to quarrel with the Preacher. Salamander like they love to live in the fire of contention. God loves not (saith Luther) such Curists and Quaerists (i) Such as are always to their Cur, 
Such questioning for disputation and not for edification hinders much the Practice of Religion Such may well be called Seekers, since they are always seeking, but never find the right way.  why is it thus and thus? and their Utrums whether it be so and so? We must believe and obey, but not reason with God about his Commands, there must be a quiet resignation of our wills to Gods Will. Thologia nostra est Pythagorica, God hath said it and that's sufficient to quiet a gracious soul. Fides est quietativa, non disputativa, Faith quietly and readily obeys it; doth not dispute God's Command. A believer is not quarrelling when he should be doing his duty. It's a good sign we are sincere when we do all things without murmuring and quarrelling. Philip. 2.14, 15. We should therefore cast off all wranglings about toys and trifles, about niceties and novelties, about things whereof we can neither have proof nor profit.  
The cure of this Itch is, 1. To acquiesce in the pure Word of God, without any hunting after Novelties and Curiosities. Love the Law, and then ye will neither forget nor forsake it to follow Fables. The root of Apostasy is want of affection to the Word; when men serve not God with gladness of heart in the abundance of spiritual mercies, but grow weary of truth & loathe this Heavenly Mannah, then 'tis just with God to give them up to strong delusions, to believe lies. job 12.16. Ezek. 24.4, 9 2 Thes. 2.11. When men will not be servants to Truth, 'tis just with God, that they should be slaves to sin and error, and when they will not serve God in the enjoyment of Ordinances, they should serve their lusts in the want of them. Amos 8.11.  
2. Take heed, 1. Whom ye hear. 2. How ye hear. 1. Take heed whom and what you hear. Faith comes not by hearing every Self-called-speaker, but by hearing sent Teachers. Rom. 10.14, 15. Such as have Itching-ears & love to hear all men, many times grow out of love with all, so that they can endure to hear none long. If the Devil but can set the Itch upon thee of hearing New-teachers, he'll soon draw thee to believe lies and fables. His great design is to undermine the Ministry, and steal people's hearts from them, if the Wolves but can get the Sheep from the Shepherds they will soon devour them. If then you love your souls, love your faithful Pastors, and stick to them.  

V. Hildersham on john 4.32. Lect 58, p. 241.  2. Take heed how you hear, as all the senses must be guarded, so must this, set a Watchman on it, and take heed how, see to the manner, as well as to the matter of your hearing. Luke 8.18. The ear is an honourable part, 'tis sensus disciplinae, the sense which conveys instruction into the soul. For delight 'tis an excellent sense, therefore the ears are called the daughters of Music. Eccles. 12.4. By it Faith which is the Grace of graces is conveyed into the soul. Rom. 10.17. Faith comes by hearing and not by seeing. Labour then for an intelligent, obedient, circumcised, mortified ears which is a choice mercy. Matth. 13.16, 23. Rom. 2.29.  
To this end we must hear the Word 

1. Preparedly.  
2. Attentively.  
3. Intentively.  
4. Retentively.  
5. Understandingly.  
6. Discreetly.  
7. Beleevingly.  
8. Reverentially.  
9 Affectionally with 

Love.  
Desire.  
Joy.    
10. Obedientially.    
1. There must be preparation before we hear, and that not only habitual, but an actual washing of our hearts and hands before we come to God's Altar. Psal. 26.9. Ezra 7.10. job 11.13, 14. Eccles. 5.7. Sancta sanctis, these holy things call for holy Ones. We must first take an holy Vomit, and by a sincere confession of sin rid our stomaches, and purge out of our souls those malignant, peccant humours of malice, guile, hypocrisy, filthiness, and superfluity and naughtiness, before we can receive the Word with meekness so as to grow thereby. 1 Pet. 2.1, 2. james 1.22. jacob purgeth his family before he goes to Bethel. Gen. 35.1, 2. The husbandman first rids his ground of those bushes, briers and brambles which stand in his way and then falls to ploughing before he goes to sowing, and so must we, first rid our hearts of all inordinate cares which like thorns choke the good seed of the Word, and then receive it into honest and good hearts, Matthew 13. jer. 4.3. when the people were prepared for the hearing of the Law, Exodus 19 Then, and not till Then doth God speak unto them, Exodus 20.1. Our Translation reads it, And, but former Translations render it, Then, and so saith the Arabic Version Deinde, then, or after that, viz. they were prepared. Many come but like Rachel they bring their Idols with them Genesis 31.19. like the Samaritans they will serve the Lord and their Idols too, 2 Kings 17.33. Such God disownes, Ver. 34. They serve not me saith God, he will have all or none at all, and therefore he threatens to set himself against such, Ezekiel 14, 7, 8. there is no standing with comfort or confidence before God in our sins, Ezra 9 ●lt. The prime cause of so little profiting after so long hearing is our unpreparedness for the duty. This hardens the heart Accidentally maketh it more blind. Isay 6.9, 10. The Sun softens wax, but hardens clay; and if the word be not the savour of Life, then contrary to its own Nature meeting with the rebellious hearts of men, it hardeneth them, and becometh the savour of death unto them, 2 Corinthians, 2.16.  
2. Hear Attentively, give heed to what is delivered. Acts 5.16. There is no getting or keeping knowledge without attention, Proverbs 5.1, 2. Let a Minister preach never so powerfully if the people sleep, talk, gaze, or come when ha●● is done, they cannot profit. We should rouse up ourselves to attend, as for our lives remembering it is for Eternity. The people that heard our Saviour attended, or (as the word signifieth) they 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendebant ab eo, ay a●tentissimè ipsius Sermonem audiebant, quasi ab ipsius ore pendentem. Beza.  hanged upon him (Luke 19 ult.) as the young birds do upon the Bill of the Dam, every one openeth his mouth to see which can catch it, and that bird which is not said, waits till his turn cometh: They hung upon him as Bees on Flowers to suck out the Virtue that is in them, so Luke 4.20.  
3. Intentively, with the highest intention of Affection. We must hearken diligently and incline our ears to hear, Isay 55.2, 3. We must set our hearts on the things we hear, for it is our life, Deut 32.46. Ezek. 40.4. The word must not swim in our Heads, but sink down into our ears and Hearts, Luke 9.44. we must mark it diligently, and entertain it readily; The Kingdom of Heaven must suffer violence and we must take it by force, Matthew 11.12.  
4. Retentively, We must retain the Word, and lock it up in our hearts as a Jewel of the greatest price. So did Mary, Luke 2.51. and so must we Deuteronomy 11.18 job 22.22. Proverbs 2.1. john 15.20. an holy remembrance of God's Word is an excellent preservative against sin, Psalm 119.11. and a singular support to us in our trouble●, Psalm 73.17. Hereby we shall be the better enabled to practise what we hear, we cannot practise what we forget. The sciens must be grafted into the stock before it can grow, the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ, james 1.21. The Devil useth all means to steal the word out of our hearts, and to make us forget it, Matthew 13.19. For he knoweth it is the way to blessedness, when men hear the Word and keep it, Luke 11.27, 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth, and bring all good things to our remembrance, john 14.26. and 16.13. and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts, 1 Chronicles 29.18.  
2. Love the Word, we do not easily forget the things which we love jeremiah 2.32. If Rachel love her Father's Idols, she will lay them up, Genesis 31.34. Want of Affection breedeth want of memory. If David delight in God's Law, he will never forget his Word, Psalm 119.6.  
3. Use the Means, Read, Hear, Meditate, Confer, Apply the Word, and write it as Baruc did jeremy's Sermons, jer. 36.  
4. The Israelites must make them Fringes that they may not forget the Law, Numbers 15.38.39. and above all, be sure to receive the Word with all readiness of mind, Acts 17.11. It is a mercy that we hear the Word, a greater mercy when we can approve of it, but the greatest mercy is to receive it into our hearts in the Love of it. 1 Thessalonians 2.13. When we can eat the Word, jeremiah 15.16. and receive its sharpest reproofs with submission and Thankfulness, 1 Samuel, 25.33. Psalm 141.5.  
5. Understandingly, We must not barely read, but we must search the Scriptures and labour to understand what we hear, Matthew 15.10. john 5.39. Praying for the Spirit of Illumination, Ephesians, 1. 17.18.  
6. Discreetly, we must Try the Doctrine before we trust it. Though it be Paul that Preach yet the Beraeans will try his Doctrine by the Scriptures, Acts 17.11. and Paul calleth on his hearers to 
judicio discretionis.  Judge and consider what he said, 1 Corinthians 10.15. and 2 Timothy 2.7. 1 Thessalonians, 5.21. and biddeth them Try the Spirits, 1 john 4.1. God hath given his People an Anointing to this end, that they may be able to judge and discern of things that differ, Colossians 1.9, 10. We will not take gold, but We will try it first, and we will count Money after our own Fathers, and shall we take Doctrines only upon trust?  
7. Beleevingly, we must by faith apply it to ourselves, whether it be for Humiliation or Consolation, job 5.27. It must be engrafted in our hearts by Faith, james 1.21. This is the way to make it effectual, Romans 1.2.16 1 Cor. 1.21. Unbelief bars the heart against the Word, and maketh it unprofitable to the hearers, Heb. 4.2.  
8. Reverentially, no service pleaseth God that is not mixed with Reverence and fear, Psalm 2.1. Hebrews 12.28. We must set ourselves as in God's presence, and so hear as if God himself spoke to us, so did Cornelius, (though a Soldier and a great man) Acts 10.33. So did the Thessalonians, 1 Thess. 2.13. They received not the Word as the word of Paul, but as the Word of God. It is God that speaketh to us by the mouth of his Prophets, Luke 1.70. and 10, 16. Daniel 9.10. Micah 6.9. john 1.23. 2 Corinthians 5.20. We are Christ's Ambassadors, and the words of an Ambassador are esteemed as the words of him who sendeth him. When our Preaching agrees with the Word 'tis as the Word of God himself. This believed would make us come with fear to Sermons, as jacob did, Gen. 28.16. when he said, Surely, the Lord is in this place; then Verse 17. He was afraid and said, How dreadful is this place? God highly prizeth such hearts as tremble at his Word, Isay 66.2. He overlooketh the Frame of Heaven and Earth to look on such; neither doth he look on them with an eye only of Intuition, as he looketh upon the rest of the Creatures, but with an eye of special complacency, approbation and delight. These humble ones he will teach his way. Psalm 25.9. and meek hearers he will save, james 1.21.  
9 Affectionally, with singular love, as the Word of the great God which should be sweeter to us then honey, and more precious then Gold.  
2. With joy should we draw waters out of these Wells of salvation.  
We should 
* See Master Case, his Morning Lecture, Page 1, etc.  fly to God's House even as the Doves unto their windows, Isay 60.8. We should come into his Courts with Joy, and as the terrors of the Law should make us melt and mourn, 2 Chronicles 34.27. Acts 2.27. So the Consolations of the Gospel should raise us to joy Luke 1.46, 47.  
3. We should earnestly desire the Word, 1 Peter 2.2. Appetite and desire of food is a sign of Life. Such hungry ones shall be filled with good things, Luke 1.53. as Drunkards look on the Wine to quicken their Appetite, Proverbs 23.31. So should we on the excellencies of the Word to quicken our desires after it.  
10. Obedientially, We must resolve to obey whatsoever the Lord by his Minister shall command us whether it be for Humiliation or Consolation, jeremiah 42.5, 6. If the Lord will be pleased to draw us we must resolve to run after him, Canticles 1.4. If he will Teach us we must resolve to keep his Precepts, Psalms 119.33, 34. Isay 2.3.  
This is the end of our hearing that we may do Gods Will, Deuterrnomy 4.5. and 5.1. and 11.32. This prompt Obedience is better than Sacrifice, 1 Samuel 15.22.  
1. A wicked man may offer Sacrifice, but no wicked man can obey.  
2. The sacrificer offereth the flesh of another in sacrifice, but the Obedient man offereth himself. 
Per victimas aliena caro, per Obedientiam tua propria Voluntas mactatur. Gregor.  But the wicked are Sermon-proofe, the Hammer of the Word cannot work upon their Adamantine hearts. There is not a more evident sign of one devoted to destruction then this. If Eli's sons will not hearken to the Voice of their Father, it is a sign the Lord hath a purpose to destroy them. If Amaziah will not hearken to the Prophet's Counsel, he shall to ruin, 2 Chronicles 25.16. When men have been often reproved, and yet still harden their necks refusing to obey, they shall perish, they shall suddenly perish, and that without remedy 
* See Master Fenner and Master Hooker on that text.  Proverbs, 29.1. 〈◊〉 is a dreadful Text, every word hath its weight.  
1. Man of reproofs: It is an Hebraisme and is very Emphatical in that Language which knoweth no Degrees of comparison, 
Vir redargutionum. Hebr.  it caries the force of the superlative Degree, 
Vide Schooles-Guard. Rule 12.  as Eccles. 7.1, 2. Vanity of Vanities, (i) Exceeding vain men, of blood (i) most cruel, bloody-men. So a man of reproofs (i) A man that hath had many and various reproofs, God hath reproved him by his Ministers, by Friends, by Foes, by Checks of Conscience, by Judgements on others, by Judgements on himself, and yet the man is so hardened that nothing will work. Well what of him? why, 

1. Though such a man may escape for a time, yet the Word will at last arrest him and lay hold on him, Zach. 1.6.  
2. He shall be destroyed, he shall not be annihilated that were well for him, but he shall be destroyed; it is not a destruction in respect of being, but a destruction in respect of Joy and Comfort here and hereafter. He doth not say he shall be lightly chastened or a little punished, but he shall be destroyed.  
3. See the Certainty, shall be (i) It is decreed in Heaven that he shall certainly perish.  
4. See the suddenness of it, shall suddenly be destroyed. They look on Judgements at a distance and put the evil day far away, crying, Peace, Peace till judgements come suddenly on them as pangs upon a woman in travail; as we see in the old World Sodom, and the Jews and Pharaoh.    
4. 'Tis irremediable, no Prayers and Tears can help him, no power can rescue him, no Mercy pardon him, no Mediator intercede for him; 
Qui frequenter ob vitia increpatur, vel ab homine per verba, vel à Deo par flagella, aut per internas inspirationes & tamen instar tauri indurat cervicem certissimè citissimeque confringetur.  there is no remedy, all the world cannot help that man, which after many reproofs, heardeneth his neck. Oh then, Come with Tractable, Teachable Hearts to the Word, and bid reproofs welcome, for they are the way of Life, Proverbs 6.23.    

VERS. 5, 6. But watch thou in all things endure Afflictions, do the work of an Evangelist, make full proof of thy Ministry. 6. For I am now ready to be offered, and the time of my departure is at hand.  
IN these words the Apostle goeth on with the prosecution of his former Exhortation, wherein he 
* Epilogus est quo repetit omnia quae hâc praecipuè Epistolâ disputavit, eaque nunc infigit altius mirè brevi praeceptiunculâ. Baldwin.  Epitomizeth all that he had said before, and exhorteth Timothy, to four Duties. 


1. The first is to watchfulness, But watch thou in all things. Having in the two precedent Verses told him of the danger, now he exhorteth him to his duty, where we have, 

First the duty itself, Watch.  
Secondly, The extent of it, not in some things only, but in all things. We are beset round and must therefore keep watch and ward at every turn: q. d. since false Teachers will abound, and people will turn from the Truth to Fables, it becometh thee O Timothy, and such as thou art to act the part of Faithful Shepherds, and diligently to watch over the flock that it suffer not by your negligence.    
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate watch, signifieth also to be sober, not only in body, but specially in mind. Though most usually and properly it is taken in Scripture in the former sense. The word implieth, that Ministers of all men must be sober and watch, God hath joined them together, and we may not separate them in our lives (1 Thessalonians, 5.6. 1 Peter 5.8.) they are like stones in an Arch, the one helpeth to uphold the other; we cannot watch without sobriety, and we cannot be sober without watchfulness.   
2. Constancy and courage against all opposition. 'Tis true, faithful Ministers of all men must undergo much labour and sorrow, many dangers and difficulties; yet must they not be daunted or discouraged but like valiant soldiers of Christ we must endure hardship, and undergo all manner of evils and injuries cheerfully for Christ, and fulfil our Ministry in despite of them all. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum affligi, sed quasvis injurias perferre, & nullis malis absterreri quae comitantur praedicationem Evangelii. 2. Significat laborem, taedium & periculum superare, mala sustinere, & pro Evangelio obdurare.  He that feareth the face and frowns of man, can never discharge his Ministry faithfully to God.  

3. Fidelity, he exhorteth him withal faithfulness and diligence to discharge the duties of his Calling. Do the work of an Evangelist. (i) That work which becometh an Evangelist, 
Plenâ ani●i ●id●c●â & Spiritu intrepido partes Officii tui perfice, qui mundi odia nimium pertimescunt, in Ecclesiastico Ministerio non po●erunt cum fructu versari requiritur igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quam pericula, odia & quaevis adversa contemnantur. Gerhard.  viz. To preach the Gospel purely and sincerely, not shrinking from his Duty for any persecutions or troubles whatsoever.  
Evangelists were Extraordinary Officers (but Temporary) they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel. They for the most part attended on them and watered what they planted, Acts 8.39, 40. Ephesians 4.11. such a one was Timothy, as appeareth, 1 Corinthians 4.17. and 16.10. and 2.1. 1. Philippians 2.19.22. Now Paul maketh ●n honourable mention of Timothy's office.  

First, The better to encourage him in the faithful discharge of his Duty against all Opposition.  
Secondly, That the World might see he had Authority for what he did.    
4. Sincerity. Lest any should accuse thee of negligence, make full proof of thy Ministry, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ministerium tuum imple (id est,) plenè perfice Ministerium tuum, ut perfectè expleas & perfungaris tuo docendi officio, & nihil omittas eoru●● quae à ●ono & fideli Ministro jure exiguntur. á Lapide.  fulfil and accomplish it, Let it be fully known. q. d. So behave thyself in this Office, that men may be able to charge thee justly with nothing, but rather approve of thee in all things; Let the World see that thou makest it thy own and only work to win souls by a faithful discharge of every part of thy Ministry, both in public and private, revealing the whole Counsel of God and boldly rebuking all sorts of sinners.    
By Ministry is not here meant any Civil Office or attendance on the Poor (as the Word importeth in Scripture) but it noteth the Office of Preaching the Gospel, which is called The Ministry, Colossians 4.17. and the Preachers of it Ministers (1 Corinthians 5.3. Colossians 1.7.) by way of Eminency.  

Verse 6.  
The Apostle giveth a Reason for this his so serious an Exhortation, drawn from the time of his death which he discerned to be now at hand, and therefore he Exhorteth Timothy to be so much the more diligent, that the Church might not suffer by his negligence after his departure, g. d.  
So long as I lived I was a Father, a Counsellor and a quickener of thee both by word and example; thou hast hitherto had my help, but now thou must shift for thyself, and swim without one to hold thee up; for the time of my Martyrdom is now at hand.  
Hence briefly Observe. That we must not only be go●d whilst we have good company, as King Joash was when de had good Jehojada the Priest to quicken him, 2 Kings 12.2. but when good men leave us, yet must we not leave our goodness, Galathians 4.18. Philippians 2.12. A man that is truly good is always good, in all places, times and companies; he is still the same.  
In this verse we have Paul's intimation of his death.   

Verse 7.  
We have a brief Narration of his life.   

Verse 8. We have his hope and expectation after this life.  
1. By a Spiritual instinct he saw that his departure was at hand, and his Martyrdom near; He was now in his last bonds, and he saw the cruel actings in Nero's Court against him, and therefore he concludes he had not long to live.  
2. The Terms and Titles by which the Apostle setteth forth his death unto us, are worth the observing.  
1. He calleth it an offering. I am now ready to be offered up as a sweet sacrifice to God in my Martyrdom for his Name. 
Paul having spread the Gospel far and near, at last came to Rome, and there was beheaded in the thirty seaventh year of our Lord, and the last of Nero's Reign. Vide Euseb. l. 2. c. 25.  'Tis usual in Scripture to put that in the Present Tense as done, which yet was not done till afterward. Thus Christ's body is said to be broken, and his blood poured out, Matthew 26.28. (i) This was shortly after to be done on the Cross: So Matthew 26.45. john 20.15. and 14.3. The Word in the Original is very Pathetical and Emphatical, it signifieth a Drink-offering, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro libamento offeror percutio foedus.  he was now ready to be offered up as a Drink-offering on God's Altar; he chooseth this word rather than that of Sacrifice. 
Libamen non ex parte, sed totum & in solidum offertur Deo. Chrysost. in locum.   
1. because the Drink-offering (saith chrysostom) was offered up whole, but so was not the Sacrifice, for part of it was given to the Priests.  
2. This consisting of Wine and Oil which was poured out when a meat-offering was made was most fit to set forth the death by which he should die, viz. by shedding his blood for Christ, which he cheerfully poured out as a Drink-offering to God in sealing of his Truth. This is the most genuine sense of the Word, it signifieth a Libation or Drink-offering of which we have frequent mention in the Law, (which the Septuagint, render by the word in the Text) when they poured out Wine, 
In usu erant sub Veteri Lege praeter sacrificia ex animalibus, obla●iones, partim liquidis, Vino praesertim quae à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur, à Latinis Libamina. Tactica. S. l. 3. c. 3. Sect. 15.  Water, Oil or the like in Sacrifice to God, this they called a Powred-out-offering, or an effusion, because it was only of moist things. Thus Genesis 14. Exodus 30.9. Leviticus 23.13. Numbers 6.15, and 15.5.12. and 28.7. Deuteronomy 32.33. 2 Samuel 23.16, 17. 2 Kings 16.13. jeremiah 32.29. and 44.17.25. So that by this allusion he seemeth to Intimate the manner of his death, 
Libor (i) mactor (Meton. adjuncti Metaphoricâ) nam Sacrificiis Libamina adjungebantur.  which was not by being offered as an Holocaust or Burnt-offering by fire (as the Martyrs were) but by a death wherein his blood was shed and poured out: viz. by beheading.  
He doth not say, I shall now be slain as some vile, guilty person, but I shall now be offered up in Martyrdom, as a sweet-smelling sacrifice to God.  
3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached. As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants; or as Covenants were confirmed by effusion of Wine, which the parties contracting had first tasted of: so his death was not only an oblation or Sacrifice, but a Libamentum, a Drinke-offering poured out for Comformation of the Gospel which he had preached.  
The Apostle expresseth this more clearly, Phil. 2.17. Yea, if I be offered upon the Sacrifice and service of your faith ● joy with you all. q. d. I have not only laboured amongst you, but if I may die for the confirmation of your Faith, and be poured out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoice together with you. Let Nero kill me because I converted you and others to the Faith, it shall not tro●ble me, but I will freely give myself in sacrifice for you, that you may be ●n Oblation to God, and my Blood the Drink-offering; 
Sacrificium erat quasi convivium Dei in quo victima erat i●star ●ibi, Libamen instar potus Dei. V. Ravenal, in Verbo Libamen.  that so I may offer up an entire Sacrifice to God. Briefly, the Levitical Sacrifice consisted of two parts.  

1. There was the Victima, the Sacrifice itself, viz. a Bullock, a R●m, or the like.  
2. There was the Libamen, the Drink-offering of Wine, Oil or the like; now the Philippians faith was the sacrifice which was seasoned with Paul's blood as a Drink-offering.   
2. He setteth forth his death unto us by the term of A departure or dissolution. 'tis not a destruction, but a resolution or losing of the soul from the bonds of the body. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dimissionis meae. Beza. Resolutionis meae Vulg. Migrationis & reditus mei. Sculte●.  Death is a taking asunder the parts of which we are composed, 'tis a freeing the soul from this house of Clay. The same word is used, Philippians 1.23. I desire to be dissolved. q. d. I desire to be discharged and released out of the Prison of the body, 
Mori est resolvi; mors enim nihil aliud est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & resolutio quaedam.  that I may be presently with Christ in Heaven: Or as the word will bear, I desire to depart this life and to dislodge, 
Cupio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dissol●i, quod est vo●is mediae, unde non tam actiuè quam passiuè sumi potest & significat non solùm dissolvi, sed etiam dissolvere vel solvere ut nautae a portu. Scult.  as those that quit their Inns to further their travel homeward; or such as go to Sea, and set sail for another Country, who weigh Anchor and are gone. So saith the Apostle. I am here as an exile, and like as a stranger, I desire to be freed from this banishment, and to set sail for Heaven. Thus the Word is often used for a departing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propri● significat domum r●dire. Scultet. exercit. l. 1. c. 62.  Luke 8.38. and going home, Luke 9.31. and 12.36. Matthew 14.23.   

Observations.  
Observation, 1.  
1. But watch thou] The Apostasy and looseness of the times we live in must make us the more watchful. Their falls must be our fears; their Levity must quicken us to Constancy, and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmon we must swim against the stream of corrupt times, and keep ourselves pure not only from the gross Blottes, but even from the Spots of the Age we live in. Good men in evil days are compelled to be 
Vide Master Burroughs Gracious Spi. Cap. 7.  Singular in many things▪ as Lot in Sodom, and john in the Land of Us, but they never affect singularity, affectation of singularity argues pride.  
Observation 2. Good men desire the Churches good after their departure. Paul is dying, yet he commands Timothy to improve his talents for the Churches good when himself was dead. Moses before he dies prays the Lord to set up a fit Ruler in steed, Numbers 27.16, 17. Elisha wept for the mischief that Haza●l would do to God's people when he was gone. So did Isai, (22.4, 5.) when he saw a day of trouble coming on the Church (though himself lived not to see it) yet he wept bitterly. David set his son upon his Throne before he died and gave him a strict charge to maintain the truth. Peter (2.1, 15.) endeavoured to keep the truths he had taught in remembrance after his death. Christ prays for the welfare of the Church after his departure. john 17. Wicked men care not what becomes of the world, when they are dead and gone let heaven and earth come together, and all be in confusion, they care not. But good men have public spirits.  
Observation 3. As all persons so Ministers especially must watch. The Devil hath a special spite at them, he commands his agents as the King of Aram did his followers to fight neither with small nor great, but against the King of Israel; so he bends all his strength against the Ministers of Israel. What Luther said of Magistrates, 
Qui regit, signùm est in quod Satan omnia jacula dirigit. Luther.  is most true of faithful Ministers. They are the common Butts which the Devil and his Factors shoot at. We are watchmen by office, and so are bound to the duty by a double tye. 1. As Christians. Mark▪ 13. ult. What I say unto one I say unto all, watch. Christ's Disciples must not be secure. Luke 21.34. The better the man the more watchful must he be. The Pirate sets on the laden Ship, and the Thief upon the wealthiest Traveller. But we must watch as Pastors too, we must stand upon our watchtower to descry dangers, and discover Wolves that would destroy the Flock.  
2. We must watch at all times, 1. In prosperity, as Pigeons when they fare▪ 
V. Tactica s. l. 3. c. 2. sect. 5. p. 283.  best, fear most. Then we are most apt to forget God. Hence job (3.25.) in his highest prosperity foresaw a storm and prepared for it. Christ would have his to watch and pray always. Luke 21.36.2. Watch in adversity, the Devil is busy then in laying snares, as the Fowler doth for Birds in frosty weather. When we be in tentations, than watch and pray that you be not overcome by them. Matth. 26.41.  
3. In all places, in public and private, at home and abroad; the world is full of snares. Art solitary? yet watch, for then Christ was tempted. Matth. 4.1. Goest thou to Markets, fairs and public meetings? thou art encompassed with dangers. 
Quoties inte● homines fui minor hom● redii.  Ibi latet, imò patet, anguis in herba.  
4. Watch in all things, so runs the Text. Watch unto prayer, take the fittest opportunity for that duty. Ephes. 6.18. 1 Pet. 4.7.2. Watch in prayer, against distractions, sleep, etc. Colos. 4.2. So watch unto hearing, take all opportunities to hear, james 1.19. Wait on wisdoms posts. Pro. 8.34.2. Watch in hearing, take heed how ye hear. Luke 8.18. 
Vigilate fratres quia ne● sanctiores Davide, nec fortiores Samsone, nec sapientiores Solomone vos esse cogno●citis. August.   
5. Watch against all sins. We carry about us a proness to all sin. Even the best men have the root of the basest sins in their bosoms, as we see in Lot, Noah, David, Solomon. How foully did they fall when they did but a little neglect the watch of the Lord? especially we must watch, 1. Against the sins of our natures and constitutions. Psal. 18.23.  
2. Against the sins of our particular callings. There are several sins which accompany several callings. Ministers are prone to idleness and flattery, Magistrates to covetousness and bribery, Tradesman to consenage and forgery, etc.  
Watch against the sins of the Nation which thou livest in. The sins of our age are Atheism, Formality, Hypocrisy, Pride and Impenitency.  
6. Watch over all thy senses, stop thine ears, make a covenant with thine eyes. job 31.1. Set a watch before thy mouth. The whole soul is out of order, and therefore we must set a Guard upon all its faculties, especially upon the understanding which is the primum mobile, and sets all the rest on work. Warring and watching go together. Our war is perpetual and so must our watch be. job. 14.14. We are beset round with many dangerous enemies, which calls for sobriety and watchfulness. 1 Pet. 5.8. 1. The Devil is a dreadful enemy if we consider his power, malices, subtilety and sedulity. If one of these make an enemy terrible, how terrible must that enemy be in whom all these four meet? if an enemy be malicious, if yet he want power, or if he have power and malice, yet if he want policy, or if he have malice, power and policy, yet if he be lazy and careless there is the less danger. But where malice is accompanied with power, and that seconded with craft, and all heightened with diligence, it concerns men to watch against such an adversary. The World also hath many dangerous tentations; and above all, we ourselves are the sorest enemies to ourselves. Saul, Goliath and Absalon; now of the three Absalon was the worst, because a child and so a bosom enemy. This inbred enemy which lies in our own bosoms is that which doth us all the mischief. God who hath made our hearts, and knows them better than we ourselves hath told us. jerem. 17.9. That the heart of man is deceitful. 2. Deceitful above all things. 3. Wicked. 4. Desperately wicked. 5. Yea, so desperately wicked that none can thoroughly know how wicked it is. A sad clymax and gradation. By which we see that the heart is the most deceitful and the most deceivable both actively and passively of any thing in the world. This should make us keep a very strict watch over it. Prov. 4.23.  
[For watching see M. Ambrose his Media, p. 38. Fenner Folio in Fine, p. 32. M. Scortretch an excellent Tract. on watching. M. Obad. Sedgwick on 1 Cor. 16.13. M. Rous Art of Happiness, cap. 5. folio. p. 55.  
Observation 4. Ministers especially must be hardy men. They must not be dainty, delicate, soft, effeminate ones which can endure no labour, taunts, or trials; but they must be hardy, hardened, seasoned, solid pieces which will not warp or wind what ever the seasons be. This the Apostle enjoined Timothy more than once. 2 Tim. 1.8. and 2.3. And brands those temporizers for their cowardice, in that for fear of persecution they preached circumcision. Gal. 6.12. We are called 
* Militi multa agenda, patienda plura; solis & laboris sit patience.  Soldiers, Shepherds, Watchmen, Husbandmen, all which must endure Summers-heat, and 
* Quis nisi vel miles vel amans & frigora noctis, Et denso mixtas preferet imbre nives. Ovid.  Winter's frost. We have to do with wicked men who have brows of brass, and we had need of brows of brass to oppose them, jer. 1.17, 18. we have to do with briers, and thorns, he that toucheth them had need to be fenced with iron, staves and spears. 2 Sam. 23.7.  
1. We must endure hardship in our preparatory studies, we must give up ourselves to reading, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdurare, (i) vehementer & assidue incumbere uti rei alicui difficili & laboriosae.  study and prayer, these require the whole man, and therefore we are commanded to abide in these. 1 Tim. 4.15. to give up ourselves unto them. Acts 6.4. and to attend on our ministry. Rom. 12.7. Thus Ezra (7.10.) prepared himself before he preached.  
2. He must endure hardship in the actual performance of his duty. 
Honour Ministerii est in opere, dignitas in diligentia, corona in contemptu.  He must do this work of the Lord diligently, preaching in season and out of season. In the morning he must sow his seed, and at evening he must not hold his hand, for he knows not which shall prosper. The Prophets rose early to preach the Word. jer. 7.25. Christ himself was a frequent Preacher. Luke 4.16. How industrious was Paul, how many Cities and Regions did he win to Christ? Rom. 15.19.  
3. Most properly and genuinely this hardship in the Text consists in a patient undergoing of those injuries and oppositions which we must expect from an ungrateful world. 1. We must expect hard words. To do well and hear ill is the proper lot of all faithful Ministers; This we see in Christ who did all things well, and yet he was called Beelzebub, Madman, Riotous, etc. Paul was called a pestilent fellow, Cyprian was called Coprian, and Athanasius Satanasius.  
2. Expect hard dealings. Bonds and imprisonment are oft times the portions of those who have set the world at liberty from sin and Satan, as we see in Moses, Samuel, Paul and Christ himself. We must look to be defrauded of our temporals and robbed of our deuce; yea, the more we love, many times the less are we loved, (2 Cor. 12.15.) as B. Hooper foretold, that where he had taken most pain, there should he be burnt to ashes. We batter the Devil's Kingdom about his ears, no wonder then if he raise batteries against us. We have a door of doing good opened to us, and therefore must expect many adversaries. 1 Cor. 16.9.  
4. The Lord himself sometimes is pleased to exercise us, and to inure us to hardship, that we may be the fitter for his service. Isai. 6.5, 6. Luther complains of many tentations, and that he had Horribilia de Deo, Terribilia de Fide.  
We must therefore arm, and inure ourselves to hardship betimes. Of all men idleness and effeminacy becomes not God's Ambassadors. Yet how many live careless that have cure of souls: Vivunt sine cura cum veniunt ad animarum curam. But let us like good Soldiers of Christ endure hardship 

1. Patiently.  
2. Courageously.  
3. Constantly.    
1. Patiently, without this we shall tyre in our race, and never do the Will of God. Heb. 10.36. This is one special qualification of a Minister. 1 Tim. 3.3. and 2.2, 24, 25.  
2. Courageously, magnanimity becomes Soldiers. We are Captains, and if we be faint-hearted or despondent we shall prejudice Christ's cause and dishearten others: When the Shepherd flies the Sheep will scatter. Every 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristo.  Coward (especially in such a cause as this) is a Murderer. We must harden our faces like a flint against all the oppositions of men (as Christ did Isai. 50.7.) remembering we have a Master that will bear us out. jer. 1.8▪ 17, 18, 19 This made Paul indifferent whether he lived or died, 〈…〉 might be glorified, and Luther to contemn both the fury and favour of the Pope.  
3. Constantly, not like Frenchmen which begin their Wars like Thunder, but end like smoke. Better we had never lifted ourselves in Christ's service then to forsake our Colours, and leave our plough in the open Field. Too many like Nebuchadnezar's Image are gold at first, silver in the middle, and iron at last.  
To encourage us, let us consider, 1. The great recompense of Reward. Dan. 12.3. 1 Pet. 5▪ 4. Paul cast up his accounts, and found that the sufferings of this present life are not worthy to be compared to the glory which shall be revealed. Rom. 8.18.  
2. Consider what you fight for, 'tis not for silver or gold, but for the souls of men, one of which is of more worth than all the world. S. james makes it a great honour to have a hand in such a work, and therefore he puts an Emphasis upon it. jam. 5.20. He shall save a soul from death.  
3. Love Christ, this makes hard things easy, it can endure all things, and overcome all difficulties. This will constrain us to do our duty. 2 Cor. 5.14.  
Observation 5. The Ministry is a work, 1 Tim. 3.1. Hence they are compared to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministri. 1 Cor. 4.1. ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remex quia remum in navi agit.  Rowers which take pains at their oars, to Labourers and that in Harvest, to Fishermen & that in the tempestuous Sea of this World, and to Stars which are in perpetual motion. 
* V. Attersot on Philemon 2 p. 33, etc.  'Tis no easy calling (as some Sectaries imagine) if rightly followed. The sweat of the brow is nothing to that of the brain: besides the dangers we are liable to for our works sake. This made Luther affirm, that a Minister labours more in a day many times than a Husbandman doth in a month; and that if 'twere lawful for him to leave his calling, he would with more ease and pleasure dig for his living, or do any other hard labour rather than undergo a Pastoral charge. [See more on V. 2. Obs. 4.]  
Observation 6. Do the work or service of an Evangelist. Observe. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium Evangelii quo nihil sublimius, nihil utilius, nihil itaque majore fide & diligentiâ tractandum. Davenantius.  Ministers are Servants, and their Office in Service. They are not Lords to tyrannize over the Faith of God's people, but Servants to Christ and his Church. Rom. 1.1. 2 Cor. 6.4. Neither is this any disparagement, for Christ himself took upon him the Title of a Minister. Rom. 15.8. As the Magistrate is the Minister of God to see to the Civil Affairs of the State and to defend the Church; so the Pastors of the Church are the Ministers of God to see to the souls of men.  
Observation 7. Of an Evangelist.] 7. Observe Ministers must preach the Gospel. We must publish the glad tidings of a Saviour, (what in us lieth to all the world) this is to do the work of an Evangelist, viz. sound and sincerely to publish the Gospel. True, Ministers must preach the Law, but than it must be preparatory to the Gospel, to convince them of their sin and misery, and so fit them for mercy; and after their conversion as a Rule for direction, etc. This work is so that Christ tells us it was the primary end of his coming into the world, viz. to preach the glad tidings of the Gospel. Isai. 61.2, 3. Luke 4.18. 'Tis true, the four Apostles which wrote the Gospel, are properly or rather appropriately called Evangelists; but in a large sense he's an Evangelist that teacheth the Gospel.  
Observation 8. Timothy was no Diocesan Bishop. 
See Mr. Pryn's Treat. Timothy and Titus in Bishops.  He was an Evangelist, and so not fixed as Bishops were to any particular Congregation, City of Diocese; but he was to go up and down pro re natâ as occasion required, and to preach the Gospel as other Evangelists did.  
Objection, In the Postscript 'tis said that Timothy was Bishop of Ephesus.  
Answer These Postscripts are no part of Canonical Scripture, but were added by the Scribes who wrote out the Epistles.  
2. It contradicts the Text which expressly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop. Ephes. 4.11.  
3. It may help to take up the Cavel of Sectaries, who would have us live as Timothy and others did without Tithes or fit Maintenance; when the case is not the same. For 1. They were not tied to any particular charge as we are. 2. The Magistrate was an Heathen and an Enemy. 3. They had all things common, and they sold all and brought the money to the Apostles. 4. The Apostles had their learning by inspiration, and they could work miracles and so could not want maintenance.  
Observation 9 Make full proof of thy Ministry. Observe, Ministers must fully and faithfully discharge all the duties of their callings. They must so behave themselves in their office, that they may be charged justly with nothing. Thus Barnabas and Saul fulfilled their Ministry, Acts 12. ult. and 14.26. so did Paul 2 Cor. 4.1, 
Omnia ea facere quae incum●unt Ministro, & quae conducunt ad hominum salutem & regnum Christi promovendum. Davenant.  2. Archippus (Colos. 4.17.) must not do his duty to halves, but he must perform it in every respect, as it ought to be done, and accomplish all the parts of his Ministry, strengthening the weak, comforting the afflicted, raising the lapsed, reproving the wicked, convincing the erroneous, and confirming the strong; adorning our pure doctrine with a pure conversation. This is to fulfil our Ministry.   

Verse 6. OBSERVATIONS.  

1. When God takes away faithful and laborious Ministers, those that survive them must stand up in their stead, supply their loss, and be so much the more active, careful and vigilant in the discharge of their office. When Paul dies then Timothy must double his diligence. If Eliah be taken away, Elisha must pray for a double portion of his spirit to carry on the work. Eleazar succeeds Aaron; Haggai and Zachary supply th● loss of Daniel, and Christ ariseth in john Baptists stead.   

Observation 2.  
2. The godly by a spiritual instinct and sagacity foresee their ends; so did jacob, Gen. 48.21. and joshua (23.14.) and Christ, john 17.2. and Peter 2.14. They always watch and wait for their Masters coming. Their acts, diseases and disquietments which they meet withal from the world are as so many petty deaths unto them. A man that dwells in an old crazy house where the walls fall down, the foundation sinks, the pillars bend, and the whole building craks, concludes such a house cannot long stand. As for the wicked they are insensible and secure, and though grey hairs (which are signs of old age and death approaching) be here and there upon them yet they know it not. Host 7.9.   

Observation 3.  
3. Death is not dreadful to good men. The Apostle speaks of it hear not by way of Lamentation, but of Exultation and in an holy triumph tells us that he had fought a good fight, and finished his course, and now the time of his departure was at hand when he should receive a crown of glory. Death to him was but a departing from one room to another, from a lower room to an higher, from earth to Heaven, 
Death in exi●us non obitus, a departing of Soul and body for a time that they may meet mo●e gloriously. Philip. 3 21.  from troubles to rest, from mortality to immortality. They are long since dead to the world and so can part with it more easily. Paul died daily, he was sending more and more of his heart out of the world so that by that time he came to die, he was fully weaned from the world and desirous to be gone. Phil. 1.23. When Moses had finished his course, God bids him go up and die, that's all. Deut. 32.49, 50. Death, which to wicked men is the King of terrors and makes them fear and tremble, 
It may be said of all the godly in some sense as '●is said of Moses (Deut. 34.5.) he died secundum os Domini, God did by him as a fond Nurse by her Babe, killed him and laid him down to sleep.  job 18.14. That to a good man is the King of comforts, and like the Valley of Anchor a door of hope. In an holy security at death and destruction they can laugh, job 5.21, 22. The wicked look on death as a dreadful, dismal thing; but God's people looking on it through the Spectacles of the Gospel, s●e it to be a conquered enemy, having its sting taken out, Host 13.15. so that what Agag said vainly and vauntingly, Christian may speak truly and seriously. The bitterness of death is past, 1 Sam. 15.32. As Christ said of Lazarus, this sickness is not to death but unto life; so may we now say, this death is not unto death but unto life. So that now the Saints can embrace it, go forth to meet it and bid it welcome. They know 'tis but winking, and they are presently in Heaven. This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage; when Basils' enemies threatened to kill him if he would not turn, he boldy answered, Oh that I might die for the truth! Hilarion chides himself for his backwardness, why dost thou fear Oh my Soul to die? thou hast served thy God these seventy years and art thou now afraid to die? Egredere anima, egredere. Even 
Sapientis animus totus in m●rtem prominet, hoc vult, hoc meditatur, hac semper cup●dine fe●tur. Seneca ad Ma●cium. c. 23●  Seneca makes it the property of a wise man to desire death. We must not judge of death, or of any other thing (as Sin, Riches, Afflictions, etc.) as the world judgeth of them, but as Scripture speaks. Now the Spirit of God in Scripture clothes death with very lovely and pleasing expressions.  


See more in Mr. Robert bolton's four l●st things, pag 62, etc.  
See ten Consolations against death, in Gerhards Loci Commun. Tom. ●. p. 336. edit. novissima.   1. It calls it a going to our Fathers. Gen. 15.15. A going to the Spirits of just men made perfect. Heb. 12. 23. A going to God, to Christ and to the blessed Angels, Phil. 1.23.  
2. It is called an Exaltation or lifting up john 3.14.  
3. A sowing which will rise in glory, 1 Cor. 15.43.  
4. An undressing and unclothing of ourselves, a putting off our rags that we may put on immortal Robes, 2 Cor. 5.2. 2 Peter 1.14.  
5. A going to sleep, when men are wearied with labour they desire their beds. The grave is a bed of rest, Isay 57.2. job 3.13. Dan. 12.2. Rev. 14.13. and death is but a long sleep till the Resurrection, john 11.11. Acts 13.36.  
Let Atheists and Epicurean worldlings who have their portion only in this life, fear death, because it puts an end to all their pleasures and hopes job 11. ult. Hence Lewis the Eleventh King of France, a bloody persecutor, commanded his servants in the time of his sickness that they should never once name that bitter word death in his ears. But Christ hath died to free his people from this slavish fear of death, Heb. 2.15. by his death he hath sweetened our death unto us, and changed the nature of it, and hath made that which was sometimes a curse, now to be a blessing, of a foe he hath made it a friend, 
See Master Strong 31. Ser. p. 212, etc.  of a poison a medicine, and of a punishment an advancement. He lay in the grave to sweeten and season our graves for us, so that now our flesh may rest in hope, Psal. 16.9. Proverbs 14.32.   

Observation. 4.  
4. The soul of man is immortal. Death is not an Annihilation, but a Migration of the soul from the body for a time. As soon as ever the soul departeth from the body it is presently in bliss, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab instanti.  Revelations 14.13 they are not only blest at the day of judgement, but also in the intermission. The soul doth not sleep or perish, but the souls of the Saints go to a better place, and to better company, viz. to Christ and to the spirits of just men made perfect. josiah was gathered to his father in peace, (1.) to the spirits of his fathers who enjoyed peace; for in respect of his Body▪ he was slain in battle. The soul never dieth but subsisteth still, 
The Heathen had some glimpse of this. Parte tamen meltore mei super alta perennis Astraferar. Ovid. Met. l. 15. in fine.  even when it goeth out of the body it returneth to God that gave it, Eccles. 12.7. Hence Paul desires to be dissolved, why so? that he might be with Christ, Philippians 1.23. and desires to be loosed from the body, that he might be present with the Lord, 2 Cor. 5.8. Christ telleth the thief on the Cross, this day shalt thou be with me in Paradise, Luke 23.43. Steven when stoned, cries, Lord jesus receive my spirit, Acts 7.59. Christ hath prepared immortal mansions for it, john 14.2. and what should mortal souls do in immortal dwellings, and why is the Devil so serviceable, why doth he make Covenants and Compacts with wicked men for their souls; yea, and why doth he offer the world in exchange for a soul, if it be but a mortal perishing thing? To what end are all those promises of Eternal life which are made to those that deny themselves if in this life only they had hope? Then all the threatenings of Eternal death, and all those sorrows which the Scripture affirmeth shall light on the wicked, would be false; for here they have mirth ease and pleasure, and if they had no punishment hereafter where were the Truth of God's threatenings and where his Justice? The Scripture is clear that the pleasures of good men and the pains of bad men are eternal; than it must needs follow that the souls of men which are the Subjects of these pains, and pleasures cannot be mortal.  
But here our Mortalists Object.   

1. Objection.  
If the soul of man be ex Traduce (as some affirm) than it is mortal for Omne generabile est corruptibile.  
Answer, The soul cometh not ex Traduce by Propagation from our Parents, as the souls of Beasts which come è potentia materiae: but the soul is created and infused by God, and not propagated as appeareth, Gen. 2, 7. Eccles. 12.7. Zach. 12.1.  
[See Doctor Reynolds on the Passions, cap. 32. p. 392. Piscator his Annot. on Gen. 2.7. Baronius de Origine animae Exercit. 2. art. 3.   

2. Objection.  
The dead are said to sleep, and to perish Psalm 6.5. and 104.29. Isay 38.18. and 57.1. Job 14.7.10.  
Answer, This is spoken in respect of their bodies, not of their souls. The dead do not praise thee (saith David) viz. not in the land of the living on earth, but in Heaven they sing Hallelujahs, Rev. 5.9.  
A tree when it is cut down may sprout again (saith job) but man dieth and giveth up the Ghost and where is he? This will not help the sleepy Sadduces of our times, for though Physically, and by the course of Nature man cannot revive again; yet Hyperphysically and by a supernatural Almighty power he shall arise. So that Where is? is to be restrained to where is he in the world? look for him in City or Country, at home or abroad, he's not to be found. Man gives up the Ghost, and where is he with all his riches, honours, plots and purposes?   

3. Objection.  
Eccles. 3.19.20, 21. As the beast dieth so dieth man, they have all one breath.  
Answer, 1. Solomon here as oft elsewhere in this Book doth bring in the Atheist deriding the immortality of the soul, he speaketh the opinion of other men and not his own. Solomon's own judgement you may see, Eccles. 12.7.  
2. Take it in the Letter, and then Solomon speaketh not of the soul of man, but of animal and vital breath which is common to both; he speaketh of man's mere natural condition; else in respect of man's future condition his body shall rise again and come to judgement. So that here is no comparison between the soul of man and that of beasts, but between the death of the one and of the other. q. d. both are liable to death, pains and diseases.   

4. Objection.  
Matth. 8.22. and 10.28. Ephes. 2.1. The soul is said to die.  
Answer, The soul is not said to die in respect of Existence and being; but relatively in respect of God's grace and favour. 'Tis a separation of the soul from God, who is the fountain of life, and is a living death, and a ceasing, not to be, but to be happy.   

5. Objection.  
1 Tim. 1.17. and 6.16. God only is said to have immortality, How then are men's souls immortal?  
Answer, The answer is easy. Immortality is twofold.  

1. Essential, Absolute, Natural, and Independent, and so God only is immortal; à parte antè from all Eternity, he's the only Author and continuer of it.  
2. Derivative, and by Donation communicated to man, and so our souls are immortal, and our bodies though subject to corruption, yet by Divine Ordination shall be immortal after the Resurrection.   
woe then to those Atheistical Mortalists and Libertines which have sinned away conscience, and have led loose lives and now are fallen to loose opinions. Open but this gap and farewell Laws, Civility, Religion and all that is good. Grant but this and farewell all noble actions, and all spiritual comforts, than Christ died, the Apostles laboured, and the Martyrs suffered in vain. If this Doctrine were true, than all our Faith, our Hope, our Praying, Preaching, Fasting, self-denial, mortification, sowing in tears, and spiritual combats would be in vain, and we should be in a worse condition than the beasts that perish.  
If this were true, then why did Abraham forsake all? joseph forbear his Mistress, Moses refuse the pleasures of Pharaohs Court, and the Martyrs wander up and down in Sheep-kins and Goatskins being destitute, afflicted, tormented? Heb. 11.  
Grant but this, and then Cain need not fear to kill his brother, Saul to persecute the Church, Herod to kill the Saints. Who will study to keep God's Commandments or make any conscience of his ways? As for ourselves, let us abhor that desperate Opinion which openeth the floodgates to all villainies and abominations. The broachers and obstinate defenders of such Tenants should die without mercy, Zach. 13.3. And if the murderers of men's bodies must die for it, than such murderers should die some remarkable death; for as there are no mercies like soul mercies, so there are no murders like these.  
2. The Immortality of our souls should make us have a special care of them, we should see to them diligently, Deuteronomy 4.9. Nature teacheth us to look to our bodies, but grace to our souls.  
The soul is the man, and if that be lost, all is lost, but if you have a care of your souls, 
Esanitate animaefi● sanitas in corpore Aristot.  God will have a care of your bodies. If the Midwives fear the Lord, he will provide them houses, Exodus 1.21. If Solomon seek soul- mercies God will cast in Temporal blessings into the bargain, 1 Kings 3.12. There are many sicknesses now abroad, the way to remove them is to cleave to the Lord and serve him with all our souls, than he hath promised to bless our Land, and to take all sickness from amongst us, Exodus 23.25. Solomon telleth us that the soul is a precious thing, Proverbs 6.26. and a wiser than Solomon hath told us that One soul is more worth than all the ●orld, Matthew 16.26. Ten thousand worlds could not ransom one soul. Nothing but the precious blood of Christ who was God and Man could do it, 1 Pet. 1.19. We see how careful men be for their bodies, to feed them when hungry, cloth them when naked, Physic them when sick, and arm them against dangers; but the soul, the immortal soul lieth starved, naked, sick and unarmed; most with Martha cark and care for the body, but few with Mary see to the better part. We see how highly men prise their Natural Lives, Skinn for skinn and all that they have they will give for them, job 2.4. Offer a man all the World for his life and he can readily answer, what will this profit me when I am dead? but offer the same man a little gain, honour, pleasure for his soul, and he'll part with that for it. Esau sold his soul for a mess of pottage; judas his for 30. pieces of silver; the Prodigal his for husks, and the worldling for mere vanity drowns his soul in perdition, 1 Tim. 6.9. Let us from time to come set a higher price on our souls, let us so pray, so hear, so live as those that believe that our souls are immortal; 'Tis true, we must have a moderate care of our bodies, 1 Timothy, 5.23. but the welfare of our souls must be chiefly regarded. Matth. 6.33. john 6.27. 'T was an high commendation of Gajus, when the Apostle wisheth he might be in health and prosper even as his Soul prospered, 3 john 1.2. I see more in Mr. Calamies Sermon at R. Bolto●s Funeral, and Mr. Ambrose his Prima, 2 P. p. 61. etc. See 20. Reas. for the Souls Immortality in Mr. Baxters' Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel. c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul. p. 315. Calvin de Psychopannychia inter Opuscula, & contra Libertinos, cap. 22.   

Observation, 5.  
5. The death of the Martyrs is a most pleasing Sacrifice to God. The obedient life and death of all God's Saints is very pleasing to him, Psal. 116.15. but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him. 
Quid generatim mors omnium fidelium? nihil aliud nisi beata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & migratio ad, Deum. S●ulter.  How vilely soever the world esteems of their sufferings, yet they are precious in God's eye, and their blood shall pay for it who have made themselves drunk with the blood of his Saints. Isay 63.13. Rev. 17.6. When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God; rejoicing that we have a life or any thing of worth to lose for him. We should be holily prodigal of our lives in God's cause, so were the Martyrs, and so was Paul, he did not value his life when he came to part with it in this kind, Acts 20.24. Neither should we mourn inordinately (moderately we may as they did for Steven, Acts 8.2.) for such as die in the cause of Christ, nor yet hinder our Relations in such resolutions; but say, The will of the Lord be done: rejoicing that we have any children or friends that are worthy of so great an honour.   

Observation, 6.  
6. The death of the Martyrs doth confirm the truth. The Church is God's garden and 'tis watered and enriched by the blood of Martyrs. By sealing the truth with their blood, and not loving their lives unto the death, the weak are strengthened, and the strong confirmed: 
Quid est mors Martyrum? est Libamen effusum arae Dei, gloriosum libante, fructuosum Ecclesiae. Scultet. in locum.  and though they be dead yet their Testimony speaks, Heb. 12.4. they conquer even when they seem to be conquered; and Chri●● is magnified by their death, as well as by their life, Phil. 1.20.  
Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith, but God hath ordained it as a means to strengthen it.     

VERSE 7, 8. I have fought a good fight, I have finished my course, I have kept the Faith. V. 7. Henceforth there is laid up for me a crown of Righteousness which the Lord the righteous judge shall give me at that day; and not to me only, but unto them also that love his appearing.  
THE Apostle being come to the end of his race he looks about him, he looks downward, backward, upward.  
1. He looks downward into the grave (v. 6.) whither he was going, and there he sees comfort, his death was a pleasing sacrifice to God, and a friend to convey him to his father's house.  
2. He looks backward and views his well-spent life with joy and comfort, and in an Holy gloriation breaks forth, I have fought the good fight, 
En floridam & quasi triumphantem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asyndeto conjunctam; nam initia sententiarum & fines similem inter se sonum habent.  etc. A Soul that hath made its peace with God may with comfort and confidence look death in the face, and say with good old Simeon, Lord now let thy servant depart in peace.  
3. He looks upward, and there he sees Heaven prepared for him. v. 8. So that in these two verses we have Paul's work, and Paul's wages, we see what he did for God, and what he expected from God.  
Objct. But doth not this savour of vainglory and Spiritual Pride?  
Answer, 
Non haec jactan tia verba sunt, sed bonae conscientia. Estius.  Not at all, for the Apostle speaks not this Proudly or Thrasonically as if he had merited any thing at the hand of God, for he testifieth against this in all his writings, especially in Rom. 4. and Phil. 3. and tells us plainly that what ever he was it was by grace. 1 Cor. 15.10. By the grace of God I am that I am; and through Christ that strengthened him he could do all things, Phil. 4.13. and that 'twas mercy and not merit that ever he was faithful, 1 Cor. 7.25. But being a man of a good conscience and knowing whom he had believed, in an Holy confidence, exultation and triumph he breaks forth into this heavenly gloriation, and publisheth this his Cygnean song, 
Cygneae voces Pauli morituri. Scultet.  I have fought a good fight, etc. For though in the case of Justification we must renounce our own righteousness, yet out of that case we may rejoice in the good we have done.  
2. He speaks this partly to comfort Timothy, and to encourage him to walk in his steps, keeping Faith and a good conscience, that as he died now in the peace thereof, so he walking in the way which he had prescribed might attain to that end.  
3. To encourage himself against the reproach of his reproaching violent death, he eyes that heavenly reward and that crown of life prepared for such as have fought the good ●ight as he had done, who was now to die, not as a Malefactor but a Martyr, not for any evil that he had done, but for his fidelity to Christ whose faithful servant he proves himself to be, by a threefold Metaphor in the Text.  
1. The first is taken from a valiant Champion, I have fought a good fight, or I have striven a good strife, and wrestled a good wrestling. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; agonizavi agonem illum pulchrum, egregium, gloriosum, quo pro fide Christi divulgandâ plurimos labores, arummas, persecutiones & afflictiones generosè superavi. Beda.  The life of the Apostle was a continual conflict, he was never out of action but was still combating either with his own flesh and corruption, 1 Cor. 9.25. Rom. 7. or with Satan, 2 Cor. 12.7. or else with the instruments of Satan, with Jews and Gentiles, with Pharisees and Sadducees, with false brethren and seducers, and such like beasts as Elymas the Sorcerer, Hymenaeus, and Philetus, Alexander the Smith, the Epicures at Athens, and the beastly men at Ephesus, 2 Cor. 15.32. If after the manner of men I have fought with the beasts at Ephesus, what advantageth it me if the dead rise not? Some take this Text literally, that Paul did really fight with wild beasts, it being one kind of punishment commonly inflicted on the primitive Christians when any thing went amiss presently they cast the Christians to the Lions imputing the cause of their calamities to them. But the most genuine and proper sense of the words seems to be this: viz. that Paul had contested with such men at Ephesus as we Barbarous in opinion, 
These Beasts were Metaphorical, men in shape, beasts in condition, Dr. Halls Contempl. on N. T. p. 433. etc. folio edit. ult. ubi plura ed.  and beastly in practice, such as Demetrius and his followers, Acts 19.9. Such wicked men the Scripture frequently styles, beasts, Psal. 68.30. Dan. 7.3, 4. 2 Tim. 4.17. Grotius and Dr. Hammond his disciple do illustrate this from 2 Cor. 1.8, 9 where Paul received the sentence of death in Asia of which Ephesus was the Metropolis; q. d. If, as 'tis the manner of men to be put to fight with beasts in their Amphitheatres, so I have been put to fight with bestial men at Ephesus, and have with them been exposed to so manifest and great peril, what am I the better, or to what purpose have I done it, if there be no Resurrection? This sense agrees best with the scope of the Text, especially seeing Luke describing that which happened to Paul at Ephesus, 
Non erat rem tam insignem praeteriturus Lucas, qui & minora Pauli annotat. quare rectiùs erit intelligere, concertandum sibi fuisse Ephesi cum ferinis hominibus. Grotius.  Acts 19 makes no mention of his being cast to wild beasts to be torn by them, and of his miraculous deliverance from them, so great a matter would not have been omitted by the Evangelist, who carefully sets down far lesser sufferings of the Apostle. So then the Apostle glories how much he had done and suffered for Christ, what death and dangers he run for him; he reckons eight distinct perils in one verse 2 Cor. 11.26. Besides other hazards that he run, 1 Cor. 4.9. to 14. and 2.23. to 28. He bore in his body the marks of the Lord jesus: Gal. 6.17. Yet in all these fights and conflicts he conquered still, for he fought not as one that beat the air, but the enemy; if he had to do with Heretics he reproved them sharply; if with his own flesh, he did not lightly chastise it, but by force of arms he brought it into subjection, 1 Cor. 9.26, 27.  
Object. But doth not the Scripture condemn fight in a Minister. 2 Tim. 3.3. and 2.24. Tit. 1.7.  
Answer, This doubt is easily resolved by distinguishing. Fight is twofold. 1. Corporal and that also is twofold. 1. Lawful, as when a man fights in defence of the truth and of his Relations. 2. Unlawful as rash, drunken quarrelling and fight; and this is that the Apostle condemns in a Minister, he must be a man of patient and peaceable temper, not given to fight and quarrelling, else a Minister may (as occasion requires) correct his children and servants, and se defendendo strike an assaulter. 2. There is a spiritual fight against sin and Satan, and of this the Apostle here speaks. Paul was a warrior, his weapons were spiritual (2 Cor. 10.4.) his adversaries spiritual or for spiritual respects, and his victories were spiritual, Rom. 7.24, 25. God had placed him in the head of his Army, 
Agonizari, alludit ad athletas pancratiastas qui toto corpore, manibus pedibusque certabant, Aul. Gellius Noct. Attic. l. 13. cap. 26. Aristot. Rhetor, l. 1. c. 5.  he kept his station in despite of all opposition, and through Christ that strengthened him came off a conqueror. And in this sense every Minister must be a striker, else God will strike him, he must be a man of strife and contention, not a beast must come in his way but he must give him a bang. He must not play with them, but fight with them, he must not flatter or humour them in their sins, but throw salt on them and reprove them. We have seen the Apostles activity, he fought. We now come to the Adjunct of this fight, 'tis a Good sight. He calls it That good fight Emphatically, as being good for Matter, Manner, End and issue; hence the Article is doubled. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certamen illud p●aecla●um. Beza.  Other fights as corporal ones for Masteries at the Olympic games, such agones, wrestlings and combatings are poor, low, sensual things not worth the mentioning; 
See the five Olympic certamen● fully set forth by Baldwin in his comment. on 2 Tim. 2.5.  but the fight that I have fought is that good fight against sin and Satan, no battles like these, no agonist or champion like this spiritual one who fights the good fight of faith, 1 Tim. 6.12. q. d. I have fought that excellent, glorious, pleasant and profitable fight. Glorious in God's eye, profitable to the Church, (Phil. 1.12, 13.) and pleasing and profitable to myself what ever the world judge of it, and though my end may seem reproachful in their eye, yet 'tis glorious in mine: and 'tis my joy that I have broke through all impediments, I have not fled from my colours, nor been faithless in God's Covenant, but like a faithful Soldier of Christ I have fought against the temptations of Satan, the persecutions of the world, the corruption in mine own bosom, and the oppositions of false Teachers.  
2. The second Metaphor is taken from a strenuous runner. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cursum consummavi, vel ad finem pe●duxi. Beza.  I have finished my course, I am come to the period of my days and to the end of my race. I have not only begun, but grace assisting me I have finished, fulfilled and consummated my course or race. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pr●ficio, consummo, impleo.  He seems to allude to the course of his whole life which after his conversion was spent in the service of Christ, and as it were wholly in running from place to place speedily to disperse the Gospel, and now he was come to the last stage or Goal at Rome, where he was to receive his Garland after the manner of those who ran for prizes, 
Refertur praesertim ad cursum Evangelica praedicationis, quae Paulus universum penè orbem procurrit, ac sono & luce praedicati nis Evangelicae celerrimè complevit ac per lustravit. Soto in locum.  1 Cor. 9.24, 25. And if the life of other men be called a course Acts 13.25. Surely the life of Paul may well be called a Race, who so swiftly ran through so many places and Provinces and won them to Christ, Rom. 15.19. Gal. 1.17, 18. and 2. 2 Philip. 2.16. Heb. 12.1. q. d. I have accomplished the course of my Apostleship, of Christianity, of my afflictions and combats; as my Saviour when he was giving up the Ghost said, 'tis finished, so may I say according to my measure and degree, I have not only begun, but I have finished the work of my Lord and Master.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fidem servavi.  I have kept the Faith.  
3. This third Metaphor (say some) is taken from Depositaries who faithfully keep the things committed to their trust without embezelment. 
Fidem intelligit eam quam miles Imperatori, quámque Minister ac dispensator Domino suo debet (i.) fidelitatem. Estius.  2. Others say the Metaphor of a Soldier is still continued, who promiseth fidelity to his commander and performs it to the death. The sense is the same either way. Fidelity is required of all servants, but specially of Depositaries and Soldiers. This Faith Paul had. 1. He kept the grace of saving Faith which was committed to him as a signal gift of God, in which he persevered to the end. 2. He was faithful in keeping the doctrine of Faith (what in him lay) from corruption, and in a faithful propagation of that choice Treasury to posterity in despite of the Legal Jew or the profane Gentile. And thus the word Faith is often taken in Scripture, 1 Tim. 1.19. and 3.9. and 4.1. So Acts 6.7. they obeyed the Faith (i.) the Gospel which is the doctrine of Faith. So Acts 24.24. Rom. 1.5. and 3.31. Rev. 2.19. So Saul is said to preach the Faith (i.) the doctrine of Faith which sometimes he persecuted, Gal. 1.23. so Phil. 1.27. jude 3.3. The word Faith sometimes signifies fidelity and constancy in our promises and engagements. So Paul says of himself that he was a Teacher of the Gentiles in Faith and truth (i.) he was a faithful and sincere Teacher of them, 1 Tim. 2.7. I have not taught for gain or applause, neither have I taught the fancies and inventions of men, but I have plainly taught them the Faith of Christ. So Tit. 2.18. Though it be true that Paul kept the Faith in all these acceptations of the word, yet Calvin conceives that the Apostle hath some allusion to military fidelity, 
Non dubio quin ad solenne militiae jusjurandum alludat, q. d. sed probum & fidelem Du●i suo militem fuisse. Calvin. in locum.  q. d. I have been faithful to Christ my commander to the last breath and have kept the Faith committed to my trust in despite of all the frowns and flatteries of its enemies. 'Twas a custom amongst the Romans that none should go to the wars till they had first taken the military Oath (called the Sacrament) to be faithful and true to the Emperor, to observe all his commands, never to fly from their colours, nor to refuse any death so they might be serviceable to the Commonwealth. Such an Oath we all take at Baptism, we there renounce the Devil and all his works, and devote ourselves to God and his service for ever. This is general and common to all Christians. But there is a more special fidelity required in Ministers whom God hath in trusted with his Sacred Oracles and truths; such stewards especially must be faithful, 1 Cor. 4.2. such a one was Paul, he was not only faithful as a Christian in general, but as a Pastor he faithfully distributed to all the bread of life without the leaven of superstition, the poison of heresy, or the chaff of man's inventions, 2 Tim. 2.15. and therefore now he's dying he cannot but glory in this and speaks of it with confidence and comfort, I have kept the faith. Now happy, yea, thrice happy are those who when they come near their end, and are within the Horizon of eternity can speak Paul's words with Paul's Spirit, and can truly say, I have fought the good fight, etc.   

Verse 8.  
Paul now looks upward to the Reward, and there he sees heaven prepared for him, yea, he sees himself (as 'twere) already there, which makes him speak so confidently both of a safe deliverance from all miseries in this life; v. 18. and of enjoying eternal blessedness after this life. He still persists in the Metaphor taken from valiant wrestlers, and strenuous runners which conquer in the Olympic games, 
Hic juvenum quicunque manu, pedibúsve, rotáve vicerat, escul●a capiebat frondis honorem. Ovid. Met. l. 1.  they had a crown either of Bays, Ivy, Olive or Parsly bestowed on them by way of honour: much more will the Lord bestow an everlasting crown of life on those spiritual Heroes who overcome the enemies of their Salvation. Many take great pains to little purpose, I have not done so (saith Paul) I have fought a good fight and am assured of a crown of life at last, however it go with me now. He had committed a depositum to God, he trusted him with his Salvation, 2 Tim. 1.12. and God had deposited his truth to him; now Paul kept the truth which God had left with him, and therefore he did believe that God would keep that which he had committed to him. So that if I had three things to wish, I should wish for Paul's threefold crown.  

1. The crown of Grace, a great measure of Grace to do Christ much service.  
2. His crown of Joy, a great measure of joy to go through with that service.  
3. The crown of Glory which he was here assured of. In the words we have first the concluding Particle, henceforth, lastly, as for that which remains.   
2. We have the Reward of the faithful, no less than a crown, not gold or fading flowers, but a crown with an adjunct, a crown of Righteousness, which is a Periphrasis of Heaven and eternal happiness.  
3. The person Rewarding, Christ who is here Periphrastically described by two Titles, viz. Lord and Judge, together with an adjunct, a Righteous judge.  
4. Here are the persons Rewarded, not only Paul, but also all the faithful who are here described by their affection to Christ they love and long for his coming to Judgement.  
5. Hence the certainty of this Reward, 'Tis laid up for them, and he is righteous and faithful who hath promised.  
6. Here is the Time when they shall receive this Reward, or the day of their Coronation, and that is, In that day, (i.) at that great and glorious day of the Lord when he shall come to Judge the quick and dead, and shall give to every one according to his works.   

The Explication.  
Henceforth. Lastly, or as for that which remains. q. d. I have fought a good fight, what now remains but an assured expectation of a crown of Righteousness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod superest, vel quod reliquum est, Ellipsis Graecis familiaris. Beza.   
There is laid up for me.] Here is the Assurance he hath of his Reward, he speaks of it as if he were already possessed of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reposita est mihi.  'Tis safely and surely kept for me. The word imparts two things: 

1. A designation of that which is laid up to some peculiar person.  
2. A reservation and safe keeping of it to the use of those that it is assigned to.   He alludes to Parents who lay up something as an Inheritance for their children: God hath prepared eternal life for the elect before the foundation of the world. 
Illa dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae liberis & amicis nostris in futu●um recondimus. Zanchy.  Matth. 25.34. Ephes. 1.4. So that there is no danger of the godlies losing it, since 'tis laid up in so safe a hand, Matth. 6.2. 2 Pet. 2.3, 4.   

A Crown of Righteousness.]  

Gloriatur Apostolus De Reposita hac corona, e●si nondum erat Imposita, quoniam in coelo reponebatur, atque ad●o in loco constituta ubi perdi nequit aut intercipi. D. Arrowsmith.  Crowns are for Kings and Conquerors, I have fought the good fight and Christ assisting me I have conquered all the enemies of my Salvation; and though my combats have been hard, yet the more glorious are my victories. Now therefore I expect a Crown, not of gold, silver, pearls, laurels or such like fading, perishing, corruptible things, Esai. 40.6. job. 14.2. But a crown of Righteousness (i.) everlasting happiness which God hath promised as a reward to his servants for their service, whose imperfect works he crowns as if they were perfect. This elsewhere is called a crown of life, James 1.12. Rom. 2.10. (i.) an everlasting, never fading crown, 1 Pet. 1.4. and a crown of glory, (1 Pet. 5.4.) because it consists in the fruition of that eternal weight of glory of which Paul speaks, Rom. 8.18. 2 Cor. 4.17. Now this eternal glory is called a crown for many Reasons.  


N●n incipienti, sed vincenti dabitur.  1. A crown is not given till the victory be gained, 2 Tim. 2.5. 'Tis not to him that begins, but to him that overcomes which the promise runs, Rev. 2. and 3. None can have this crown but such as in their measure resemble Christ their head who went forth conquering and to conquer, Rev. 6.2. 'Tis not the somnolent but the violent (non lenti, sed violenti) that get this crown, Matth. 11.12.  

The Crowns of the greatest Monarches in the world (though they last long) yet are corruptible, subject to wearing, cracking, stealing, they will be taken from them as they from their crowns suddenly. Hackwell.  2. It notes the perpetuity of the glory, a crown is round and hath neither beginning nor ending; so the glory of the Saints in heaven is an immortal, immarcessible, incorruptible, never fading crown, 2 Pet. 1.4. 1 Cor. 9.24.  

Forma rotunda perfectissima.  3. It notes the per●ction of it, as the crown compasseth the head on every side; 
Faelicitas est aggregatio omnium bonorum. Aristot.  so there is nothing wanting in this crown of life: here is an Aggregation of all good things for Soul and body, Matth. 25.35. Rev. 31.4. etc. as God is said to crown the year with his goodness, 
Corona (apud Hebraeos) abundantiam & cumulum omnium bonorum significat.  (Psal. 65.11.) when he showers down plenty of Temporal blessings on us; so the Saints in glory shall be crowned with goodness when all the faculties of the Soul and members of the body shall be perfect and filled with glory.  
4. It represents to us the dignity of the Saints and the glory of their reward. They are all Kings and shall be crowned. The day of Judgement is their Coronation-day, 'tis in That day which the souls and bodies of the Saint shall be crowned with everlasting bliss. A crown is the choicest and chiefest of all humane rewards, amongst all terrene gifts none more glorious than a crown. This is the height of humane excellencies, men use to desire no more than a Crown, and for this men will do much.    

Of Righteousness.]  
It is so called, not because we of ourselves have any right by way of merit 〈◊〉 it, 
Est justitia promissionis. non operum dignitatem sed verbi veritatem respiciens; justam enim & Deo dignum est servare ea quae promisit. Gerhard.  but the reward of Eternal life is called a Crown of Righteousness.  
1. Because it is purchased for us by the righteousness of Christ by his perfect Kighteousness and Obedience he hath merited this for us, and so in Christ it is due to us by way of merit, though in respect of us 'tis of more Grace.  
2. In respect of his Promise, his 
* 
Omne promissum transit in debitum. Fidelis Deus qui se nostrum debitorem fecit, non ali quid à nobis accipiendo, sed tanta nobis promittendo. Aug. in Psal. 104.  
Promissio divina non facit rem promissam debitam debito justitiae, sed fidelitatis tantum, nec arguit meritum ex parte recipientis, sed meram liberam. Davenant de Justitia actuali. cap. 60. Aquinas 22 ae. qu. 58: Art. 2.   fidelity bindeth him to perform it, God hath promised a Crown of Life to such as serve him sincerely, james 1.12. 1 john 2.25. Revel. 2.10. and 3.21. Now it is this promise of God, and not any merit of ours which maketh God our debtor. Though God make the promise in Grace, yet being once made his Truth and Justice obligeth him to perform it. God cannot but act condecently (as the Schoolmen speak) and agreeable to his goodness; as he cannot deny himself, so he cannot do any thing unworthy of himself. So that Eternal life is a crown of Righteousness ex parte Dei, 
justitae pars est, stare promissis.  God hath promised it to such as overcome, and ex parte rei, 'tis just with God to give unto his suffering servants rest and peace, 2 Thes. 1.6, 7. So that this Crown is due in 
* Debetur personae in Christo, non operi, simul atque Deus nos in gratiam recipit opera quoque nostra grata habet, ut praemio quoque (licet indebito) dig, netur. Calvin.  Justice Evangelical.  
3. It may be called a Crown of Righteousness, because 'tis given only to Righteous men, and so it showeth who shall be crowned, and what is the way to it; but not for what merits or desert of ours 'tis given. It implieth not any condignity or efficiency in good things we do, but an 
* Sunt bona opera spei seminaria, Charitatis incentiva, Praedestinationis occultae indicia, futurae felicitatis praesagia, Via regni, non causa regnandi, Bernard Tract. de Gratia.  Ordinability of them to eternal Life. So that God crownes his own work in us in which we make not God a debtor to us, but we are made debtors to him for his grace received by which we work.  

Objection.  
The Papists wring and wrest this Text exceedingly that they may build their Merit of works upon it. Here (say they) is 1. A Crown of Righteousness. 2. Not barely given but rendered. 3. And that by a Righteous judge.  
Answer, 1. The Apostle speaketh not here of any righteousness by way of Obligation, commutation or commensuration; but of a Righteousness (as I have showed) of fidelity and condecency, so that righteousness here hath no respect to our Merits, but to Evangelical promises which admit of no merit but that of the Son of God, and therefore 'tis not said that Christ will give this Crown of Righteousness, Merentibus, to such as merit it, but diligentibus, to such as love him and his appearing: Now our love (as all our other graces) is imperfect and so cannot merit this crown of perfect righteousness.  
2. We must distinguish of righteousness.  

1. There is a Legal Righteousness, and this the Apostle disclaimeth, Philippians 3.7.8.  
2. There is an Evangelical righteousness, and this excludeth all Merit, Romans 4.2, 3, 5.   
2. We must distinguish of Reward, there is a reward of Merit, and this the Saints disclaim, 

Meritum meum ministratio Domini.  
A genere ad speciem affirmatiuè non valet argumentum   Isay 64.6, 2. A reward of mercy, Psalm 103.4. He crowneth us with mercy, and not with Merit: both Grace and Glory are his free gift. Now 'tis fallacious arguing to reason from a reward to a reward of merit, for 'tis a reward of mercy which God bestoweth on his people.  
3. The Saints in Heaven cast their Crowns at the feet of the Lamb, they part not stakes with him, but ascribe the glory of all to him, Rev. 4▪ 10, 11. Yea, they are so far from pleading the merit of their works that they forget them, which is mentioned to their praise, Matth. 25.44, Phil. 3.13. yea they disown them as to this account. job. 9.15. and 10.15. Isay 64.6. yea the Apostle tells us here that this Crown of Righteousness was laid up by God in Heaven as an Inheritance freely prepared for him, but no way merited by him.  
4. This wrestling and running of the Saints can no way merit salvation, because it is imperfect and impure, being mixed with many sins and failings, but the works which merit salvation must be perfectly pure, for to make a work meritorious four things must concur.  

1. The work must be properly our own, and not his of whom we pretend to merit. Now all our good works come from God, 
Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua? Aug. confess. l. 9 c. 13.  james 1.17. it is he that worketh in us both to will and to do, Philippians, 2.13.  

Nemo consequitur praemium, eo quod facit ex officio debitum. Juriscons.  2. It must be opus indebitum a work to which we are not bound, but the Apostles running and wrestling was opus debitum & imperfectum; yea, if we could do ten thousand times more than we do, 
Vae etiam laudibili vitae hominum si remotâ justitiâ discutias eam.  yet still we should be but unprofitable servants and so might expect punishment rather than reward.  
3. It must be some way profitable to him from whom we expect our reward; but if we be never so righteous, the 
* God useth us out of Indulgence, not out out of Indigence; to honour us, not to help him. The greatest honour that God putteth upon men is to make them instrumental in promoting his service.  benefit is ours, not Gods job. 35.7. Psalm 16.2.  
4. It must have condignity to the reward expected, and have an equal worth and proportion with it. Now what proportion is there between our finite imperfect actings, and the reward of Eternal life which is infinite and perfect.   
[Against these Merit-mongers, see Davenants Determine. Quaest 34. Doct. Downam on Justif. l. 8. c. 1. p. 347. Perkins Reform. Cathol. Point 5. willet's Synops. controvers. 19.2, 3. p. 1305. Doctor Hall's old Relig. cap. 6. Master Gatakers Sermon on Gen. 32.10. p. 269.291.303. fol. Alting. P. 2. Q. 61. p. 292, and above all, Doctor Mortons' Antidote. contra merita.]   

Objection.  
Estius and Jansennius urge yet further that Christ will not simply Give, but he will Render this reward to the godly as a due debt for their good works.  
Answer, 1. They are weak Arguments which are grounded on mere Criticisms.  
2. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dabit; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddet are used promiscuously one for the other in Scripture, as Matthew 27.53. Luke 4.20. and 9.42, Acts 4.33. So in other words and languages compounds are oft used for simples.  
3. Dabo, 
Deus dicitur Retribuere non propriè sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum stat promissis. Camer.  yet this Rendering denoteth Gods free-gift according to his gracious promise to his people, and that after their labours, and according to their works, not for any merit in their works foreseen. Hence it is called the reward of Inheritance, Colossians 3.24. Now as the Son is born an Heir, and so cannot merit his Inheritance; so the children of God are all Heirs, and the Inheritance is prepared for them before their good works are done.    

Which the Lord the righteous judge shall give me.  
That is, Christ who is the Lord and righteous Judge of all the world. He is called The righteous judge, because he will Judge in righteousness, Acts 17.31. and will execute the righteous judgements of God on the wicked, and relieve his people, 2 Thes. 1.6, 7. The Apostle keepeth to the Metaphor still taken from Runners and wrestlers for prizes at the Olympic games, in which there were certain Judges (called Brabentae) to observe those that were Victors, and to give just sentence on the Conquerors side.  
In that day] (i) that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendering to every man according to his works, 1 Cor. 3.8. then shall all believers be glorified both in soul and body, and shall receive the full reward of all their labours.  
The day of the general judgement is oft called in Scripture Emphatically, That day, 2 Tim. 1.12. Matth. 7.22. and 24.36.) by way of eminency as being the day of days, the most illustrious and glorious day that ever was or ever shall be: The most terrible to the wicked, and most comfortable to the godly who are commanded to lift up their heads for joy when they but think of it, what will they do when they shall see it?  
Question, Did not Paul's soul receive the Crown of Righteousness as soon as it was separated from his body? how then is he said to receive it at the day of judgement?  
Answer, It is true, the souls of the Saints as soon as ever they part from the body go immediately to bliss, Revel. 14.13. and dwell with Christ, Philippians 1.23. john 17.24. 1 Cor. 13.12. and 2.5, 6. Revelations 4.8. and 5.8. and 7.9. They receive a great measure of happiness before the day of judgement for they enjoy the beatifical vision of God now: Hence the spirits of just men are said already to be made perfect, (Hebrews 12.23.) comparatively, viz. in comparison of what they were here; though in comparison of what they shall be after the Resurrection they are still imperfect, Rev. 6.10, 11. But at the day of judgement than the saints shall receive a full and perfect reward both in soul and body conjunctly, Colossians 3.4. 1 john 3.2. Now they are in glory, but then they shall be in perfect Glory and enjoy a clearer Vision of God. Then the desire which the soul hath to its body shall be fulfilled. As the damned in Hell have not that full torment they shall have at that day; so the saints in heaven have not that fullness of joy which they shall have at that day when soul and body shall be united.  
[See more to this point in Master baxter's Saint's rest, p. 2. c. 10. Master Newtons' Orthodox Evangel. c. 15. p. 327.336.]   

And not to me only, but to those also that love his appearing.  
Q. d. He will give this Crown of Life, not only to me, but to all the faithful who may be known by this note, that they love and long for the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apparitio illustris cum apparebit christus veniens ad judicium eximio splendore, charitate & Majestate.  glorious coming of their Lord and Saviour to judgement. Lest any should think that this Crown was peculiar to Paul, who had done and suffered so much for Christ, he extendeth it to all believers, and telleth us that Christ hath prepared it for them as well as for him. 
Vt eodem reliqui omnes animo secum militent, ad cor●nae societatem eos invitat. Calvin.  Having spoken of himself in Thesi, he cometh ad Hypothesin and applieth it to all the faithful. The wicked have guilty consciences, and so can have no love nor desire after that day, 
Nemo adventum judicis diligit, nisi qui se habere causam bonam novit. Gerg.  they are besotted with the world, they have their joys, and their portion here, they have their heaven and happiness here, they can expect none hereafter.  
The godly like Lazarus have their sorrows here, now they are tempted, tossed, troubled which maketh them long for Christ's coming. They are married to Christ, 
Diligere adventum Christi est sinceritate fidei, firmitate Spei, ardore Charitatis adventum ejus expectare. Aug. ad Hesych.  and therefore like a faithful Spouse, they long for the Bridegroom's coming.  
The sum and substance of all this. q. d. My life is a warfare and behold, I have fought a good fight (which I mention not Vaingloriously, but Thankfully) against both men and devils, and beastly Barbarians, I have contended for the Gospel constantly and courageously. My life is a race, and I have run my course even to the very goal in despite of all opposition, I have maintained and defended the truth of Christ's Gospel inviolably according to my Christian profession and office Apostolical, and now from henceforth I comfort myself with the expectation of that crown of immortality, which upon the gracious promises of a righteous God is laid up for me, and not for me only, but for all the faithful who love Christ and long for his coming.  

Observations.  
1. 'Tis lawful sometimes to speak of those gifts and graces which God hath given us, that we may comfort and quicken others by our example. But of this see the Observations on chapter 3.10.  
2. The sweetest songs of the Saints have been towards their last ends. The sun shines sweetliest when it is setting, the wine of the Spirit is strongest in the Saints when they are drawing to an end. His motions are quickest when natural motions are slowest; as we see in Moses his Swanlike Song, Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of God's mercies to himself, of the covenant of free Grace which God had made with him, and his judgements on the sons of Belial, 2 Samuel 23.1. to 8. joshua dying, how sweetly doth he exhort the people to obedience by setting before them the mercies of God, joshua 24. All Christ's sayings are excellent, but none so sweet and comfortable as those which he delivered a little before his death. His last Sermon and Prayer how sweet are they? john 13.14, 15, 16, 17. jacob dying, how sweetly doth he bless his sons? Gen. 49. Steven dying prays for their life who put him to death; so did the Martyrs. Doctor preston's last Sermons were on the Attributes. Doctor Sibbs his last Sermons on that comfortable Text, john 14.1. and Master Robert bolton's on the Joys of Heaven: Wicked men when they die they set in a Cloud, and like the going out of a candle they leave a stench behind them: as their bodies, so their names rot and stink when they are dead and gone. As wicked men grow worse and worse and their last days are their worst; so good men grow better and better, and their last days are their best; having but a little time to live in the world they are willing to leave it with a good savour.  
Observation 3.  
3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoicing in death. The Apostle was now near to death and what doth he rejoice in? why 'tis in this, that by the assistance of Christ he had fought a good sight and finished his course; and therefore he had hope (as the righteous have) even in death, Proverbs 14.32. Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul, 1 Kings 19.4.10. Hezekiah that great reformer when he heard that he must die, 
Sicut dum vivimus debemus bona nostra oblivisci ne extollamur; ita approqinquante morte ea ad memo●iam revocemus ad nosmetipsos consolandos. Gregor.  yet comforteth himself with this, that he had walked before God in sincerity and singleness of heart, Isay 38.3. this upheld job in the midst of all his trials, job 27.5, 6. This comforted the Apostles when they were in deep distress, 2 Corinthians 1.12. This is our rejoicing the Testimony of our Conscience, that in simplicity and godly sincerity we have had our conversation in the world. Not that the conscience of our sincere walking is the Deserver, but the Assurer of our salvation. Welldoing may Evidence to us our Election, though it cannot Merit it, 2 Peter 1.10. Men of good consciences sit at a continnal Feast, Proverbs 15.15. a 
* Tob leb, a good heart. Heb. The Scripture oft puts Heart, for Conscience, 2 Samuel 24.10. Acts 15 9 1 john 3.20. B●num Ethicè (i) purum & sanctam. Bonum Physicè (i) laetum, hilare juelludam; tale enim est pu●um & sanctum ●or.  good heart, or a quiet merry heart (as some Translations render it) Is, not may be or shall be hereafter, but is already a real Feast, and hereafter shall be consummate. 'Tis not a dead, Ignorant secure, benumbed, erroneous, seared Conscience; but it is an enlightened, inlivened, renewed, pure conscience which is purged from the guilt of sin by the blood of Christ, and delivered from the Tyranny of sin, by the Spirit of Christ: 
Puritatis individua comes est laetitia.  This, this only is a good Conscience. This purity of Conscience breedeth Peace, and Peace breedeth Joy, and Spiritual Mirth; this reconcileth those Translations which render it a quiet or merry heart, which is true in respect of the effects and fruits of a good conscience. Now this good conscience is called a Feast.  
1. Because at a Feast there is variety of dainties and dishes, abundance of cates and delicates; 'tis not a Feast without variety and plenty, and more than ordinary fare. So at this Feast there is great variety.  
1. Here is joy, this is most suitable and seasonable at a Feast, not a carnal, sensual, external inferior joy; but a spiritual, supernatural, Holy, Heavenly, solid, serious, well-grounded, durable Joy, which none can take from us, john 16.22. They rejoice in the Lord always, Psalm 33.1. Philip. 4.4. yea even in Tribulation, Romans 5.3. james 1.2. and that with a superlative transcendent Joy, hence called joy unspeakable and glorious, 1 Peter 1.8. and compared to Joy in Harvest, when the husbandman after long toil reapeth the fruits of his labours, Isay 9.3. yea, it surpasseth that joy, Psalm 4.7. it mortifieth our delights to these low things, makes us to rejoice in them, as though we rejoiced not, 1 Cor. 7.31. Lo this is the first dish which is served in at this Royal Feast, Matthew 13.44. Acts 16.34. and therefore it is called by a special propriety, the joy of God's people, Psal. 206.5.  
2. At this Feast here is Peace, not a Fading, unsettled, transitory Peace, such as wicked men have; but 'tis a well grounded and a well bottomed Peace; 'tis built on the Word, and its foundation is laid in Humiliation, it had a storm before it came to this calm.  
2. 'Tis not an ordinary but a transcendent Peace, such as passes all human understanding, Phil. 4.7. man's wit cannot sufficiently conceive it, nor value it according to its worth. To have Peace with men and Angels is a mercy, but when the soul lieth groaning under the sight and sense of sin, then for the Spirit to speak Peace to us, to assure us that God in Christ is reconciled to us, this is a mercy of mercies. David had this Peace and therefore he fears not though ten thousand should compass him about, Psalm 3.6. Peter that was in great danger of his life, yet having a good cause and a good conscience he sleeps in Peace, Acts 12.6.  
3. 'Tis an everlasting peace, Christ hath bequeathed it to his for ever, john 14.27. Peace I leave with you my Peace I give you. The Lord hath bound himself by Covenant to continue it, it is more firm than the pillars of the Earth, or the Poles of Heaven, Isay 54.9. The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my Peace be removed. Their Peace may be interrupted and clouded for a time, but it shall never be totally taken away, for their seed abideth within them, even the spirit of Peace and comfort.  
Though the good man's beginning may be troublesome and sorrowful, yet his end is Peace, Psal. 37.37.  
3. This Feast is an excelling Feast, all other Feasts compared to this are mere hunger and empty things. This excelleth all other Feasts in three particulars especially.  

1. In respect of the Founders of it, viz. the Lord of Heaven and Earth, the God of all comfort and consolation. He only that made the conscience can remove the guilt of it, and by his Spirit infuse comfort and make peace there. Other Feasts have men for their Founders.  
2. In respect of the nature of it. This is a Spiritual Feast full of Spiritual delights and comforts; other Feasts are but carnal, corporal, sensual ones that feed and delight the carcase and outward man only.  
3. In respect of Duration, 'tis not for a day, or twelve days, but for ever, 'tis a continual Feast; 'tis a Feast in prosperity, and a Feast in adversity, a Feast at home, and a Feast abroad, a Feast in public, and a Feast in private, a Feast by day, and a Feast by night, a Feast in a prison, and a Feast in a Palace: this is the happiness of such as get and keep good Consciences, they keep holy day every day, be it clear or cloudy. He enjoys a perpetual serenity and sitteth at a continual Feast. As it is the misery of the wicked that their worm never dies, so 'tis the happiness of the Saints that their joys which are begun here shall never end. This is the beginning of Heaven here, Romans 14.17. 'tis Heaven upon Earth, 'tis praeludium caeli, a taste of the joys of Heaven. This is the Heaven of Heavens, as in ill conscience is the hell of hells: without this heaven would not be heaven to us. When all other Feasts can yield us to comfort yet this will, and that in three times especially. 

1. In the times of common calamity, when sword, plague and famine are abroad, 
Nihil jucundius, nihil est tutius, nihil ditius bonâ conscientiâ, premat corpus, trahat mundus, terreat Diabolus illa erit secura. Bern. de conseien.  then shall such be secure and safe, job 5.19, 20. and 22.29. Psalm 91. In troublous times this will be a Noah's Ark to save us from perishing with the world; A Zoar to shelter us from wrath to come. This will be a Simon that will help us to bear our Crosses; when the Spirit of a man is once assured of God's favour it can cheerfully endure all losses 
Huic non est onorosa paupertas, non sentit injurias, ridet opprobria, contemnit damn●. Bernard.  crosses, and calamities, Proverbs 18.14. His Motto is, Miser sit, qui miser esse potest. Let who will be miserable he cannot.  
2. At the hour of death, when mirth and music can do us no good, than a good conscience like a faithful jonathan will speak comfort to us, and be a David's harp to refresh us even in the pangs of death, as we see Nehemiah 13.22. Isay 38.3. This inward Peace made the Martyrs go as cheerfully to their stakes as many do to their weddings.  
3. At the day of judgement a good conscience will stand us in more steed than all the riches or privileges of the world, such shall then be received with an Euge, well done good and faithful servant, thou hast been faithful in a little, I will make thee Ruler over much, enter now with thy Lord into that place where he hath his joy and glory, Matth. 25.22.     
4. Observation.  
4. Every faithful Christian is a spiritual Soldier, for Paul speaketh not of himself only as he was a Minister of Christ but as he was a faithful Christian he fought the good fight in his general and particular calling, he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul, he did not make a flourish like a Fencer which beats the Air, but he fought in earnest and beat the enemies of his salvation, 1 Cor. 9.27, 28. This he enjoins Timothy, (1 Tim. 6.12.) to fight the good fight of Faith, and to defend it against all the temptations of the Devil, oppositions of the world, and lusts of the flesh. For this reason he calleth Achippus his fellow-soldier, Philemon 2. 
* V. Raworth Jacob's wrestling, p. 269.  All the saints in their several generations have been fighters in this spiritual sense (for in this war all is spiritual, our weapons are spiritual, our enemies spiritual; our warfare spiritual, and our victories Spiritual, 2 Cor. 10.3, 4.) Noah by his righteousness warred and witnessed against the unrighteousness of the old world, Lot against the Sodomites, Moses against the sins of Egypt and Israel, Daniel and the three Chaldaean worthies fought against the Idolatry of their times; Elijah, Isay, jeremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages, which they lived in. All these agonies and combats are but the same which the Saints did formerly pass through, Philippians 1. ult. here the Church is Militant; in Heaven, she is Triumphant, here she is said to be terrible like an Army with banners, 
Non est via ad Regnum sine primitiis Regni, nec sperare potest coeleste Regnum cui non super propriam regnare Concupiscentiam adhuc datur. Bernard.  Canticles 6.4. and to have an Armoury whereon there hang a thousand bucklers all shields of mighty men, Cant. 4.4. No man can get one foot of ground against sin and Satan, nor keep it without fight. Let Nehemiah but once begin to build the walls of jerusalem, Tobiah and Samballat with his confederates will presently oppose him. Let Zerubbabel begin the work of Reformation and Mountains of opposition will suddenly arise, Zach. 4.7. If Christ set but his face towards jerusalem, and Samaritans will hate him. Let Saul become a Paul and what persecutions abide him in every place, Acts 21.23. When the woman (the Church) is in travel of the Manchild of Reformation, then expect from the Dragon floods of Persecution, Revelations 12. Let a man be once enlightened and converted to the Faith, he must presently look to endure a great fight of afflictions, Heb. 10.32. Satan will be wrestling with him and try to give him a fall. Hence it is that job (7.1. and 14.14.) calleth the life of man a warfare, Is there not an appointed time to man, or as the margin of your Bibles, Is there not a warfare? because war of all other actions hath its appointed times. 
Tsaba propriè militiam, exercitum & totum tempus quo quis stipendium meret, quo bellum geritur. Lavater.  We are all Wayfairing and warfairing men, our life is nothing else but a continual bickering with a world of tentations, corruptions, and dangerous assaults. We are beset round, and therefore we must fight round. Especially Gods faithful 
Nec de●rit militia quamdiu fuerit malitia. Hieron.  Ministers who are the Captains and Leaders of the Lords people, and are placed in the Front of the battle must expect the most furious assaults. 
See how Ministers are Soldiers, Dyke on Philemon. 2.  The Devil hateth every good man, but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his 
See an excellent Se●mon of Mr. Brinsly's on Rev. 2.1.  Stars in his right hand, as we are subject to greater opposition, so we are under Christ's special protection. People therefore had need to be much in Prayer for their Ministers, warriors had need of Prayers, and if I must pray for mine enemy, then sure much more for my Minister, and if Christ prayed for them shall not we? john 16.26. and 17.  
1. Consider we are men, and so subject to like Passions as other men, and therefore we have need of your Prayers.  
2. We are Brethren, and in respect of this Relation we may justly challenge your prayers. Whom will you pray for if you will not pray for your Brethren? This made the Apostle so earnest with the Romans (15.30.) I beseech you Brethren for the Lord jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your Prayers to God for me. See with what earnestness this great Apostle begs for Prayers. So Ephes. 6.19. 2 Cor. 1.11. 1 Thess. 5.15. He doth not say Brethren commend us, or Brethren maintain us, but Brethren Pray for us: In this the poorest may be helpful to us. Pray that our number may be increased, Matthew 9.35. Atheists cry, it was never good world since there was so much Preaching, I say the world would be better if there were more. Pray that they may be continued, it's a special mercy when our eyes can see our Teachers, and they be not removed into corners, Isay 30.20, Pray that we may be restored, Hebrews 13.18, 19 Prayer hath a Virtue in it to bring back those banished ones. Pray for us in our Temptations and Afflictions that God would sweeten and sanctify them and uphold us under them. The Devil winnowes all but he sifts Christ's Peter as men do wheat which they sift most accurately; he shooteth his sharpest arrows, and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities, that he would give success to our labours, and enable us to persevere in despite of all discouragement whatsoever.  
3. Consider we are your spiritual Fathers, 2 Kings 2.12. Nature teacheth men to pray for natural Fathers, and grace for spiritual.  
4. They pray for you, great reason then that you should pray for them. Yea, in praying for them you pray for yourselves, for they are your servants in Christ.  
Now if we must pray for those to whom we are related but as men, how much more should we pray for our Ministers, in whom all these Relations concentre and meet, who are Men, Brethren, Fathers, Watchmen, Shepherds, Nurses, Warriors, (1 Timothy 1.18. and 2.4.) that fight for the Church's safety.  
Woe to those that in stead of Praying for us, they Carp at us, and Curse us, and cry they are covetous, proud, graceless, giftless, etc. vain man! when thou seest such thou shouldest pity them and pray for them that God would give them free, humble gracious spirits; and thou revilest them because they cross thy sin and errors, as if Meroz should curse the Angel, because the Angel cursed him for his neutrality. These show what spirit leads them. Now the life of man is compared to a warfare in eleven respects.  
1. In war there is watching soldiers must stand on their guard continually for fear of a surprisal to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  loss of all. So every Christian being 
Though Emperors may turn Christians yet the Devil will not, as Austin observes.  surrounded with spiritual enemies must watch and pray continually, Matthew, 26.41. It is the way to blessedness, Matthew, 24.46.  
2. In warring there must be arming, another man may go unarmed, but he that is a soldier must be armed Capape (as they say) from top to toe, if any part be unarmed it may cost him his life as it did Ahab, who was wounded between the joints of the harness, 1 Kings ult. 34. So a Christian must gird on his spiritual armour (for the weapons of our warfare are not carnal, such as swords, staves, crosses, pictures; etc.) but spiritual and mighty to throw down the Devils strong holds, 2 Cor. 10.4. that is armour of darkness, this is armour of light, (Romans 13.12.) such as shineth to the glory of God and the good of our Brethren. 
Arma lucis sunt opera fidei, gratiae & virtutum quibus veluti armis contra tres h●stes bello tam offensiv● quam desensivo depugnamus. à Lapide.  We must not content ourselves with one or two pieces of this armour, but we must put on the whole Armour of God, which consisteth of six pieces, Ephes. 6.11, etc.  

1. We must get the girdle of truth, we must be all Nathaniels, not only Israelites in name and profession, but Israelites in deed and truth. There must be sincerity and truth, in our judgement, affections, words and actions. He that is thus ungirt is unblessed, and will never endure in a day of trial; painted armour is good for little.  
2. The Breastplate of Righteousness; Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil.  
3. Patience. V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tyre and faint in our warfar; there is no running our heavenly race without it, Heb. 10.36. and 12.1.  
4. The shield of faith. V. 16. This grace leads us out of ourselves to Christ whose righteousness covers all our unrighteousness, and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan.  
5. The Helmet of Hope, This expects what faith believes, and keeps the soul from fainting; a head without an helmet is exposed to danger.  
6. The Sword of the Spirit which is the Word of God; of all the pieces of armour this must not be forgotten, no sword like this, 'tis two-edged, 'tis both offensive and defensive, with this Christ cut off Satan's temptaions thrice together, Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation, 2 Cor. 6.7.   
[See more in Dr. G●wge on Ephes. 6. Mr. Gournall, Mr. R●binson and Dr. Arrowsmith Tactica Sacra. l. 2.1. to 11.  
3. He must have Skill and knowledge how to manage his weapons, his hands must be taught to war and his fingers to fight. 'Twas the commendation of David's Champions that they were men of might, fit for the Battle, that could handle shield and buckler whose faces were like the faces of Lions, and they were swift as Roes, 1 Chron. 12.8. Here were men fitted and accomplished with skill and courage for their work, they were apti nati (as we say) cut out for Soldiers. Raw, untaught, untrained men will either fly before the enemy, or die by his sword. Solomon therefore would have us with counsel and good advice to make war. Prov. 20.18. For wisdom is better than strength, Eccles. 9.18. He must have the Art of fight, as there is an Art of Holy living and an Art of Holy dying, so there is an Art of Holy fight which every Christian must learn, he must have skill to know the Method, depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them, their lips drop as the honey comb, they promise liberty but bring men into slavery, they promise riches and bring men to beggary, they promise life and bring men to death. We had need therefore every day to be exercising ourselves in the Word of God that we may be able to resist the Devil and put him to flight. Blind men are unfit to fight unless it be under the prince of darkness, without knowledge they may lose their colours, and oppose their friends instead of their foes, they may take Saints for Scythians and persecute them under such a notion as Paul did in the times of his ignorance, and the Jews when they crucified Christ as a Malefactor.  
4. Courage and Valour; Even Rabshakeh could say counsel and strength are for war, 2 Kings 18.20. Policy and Power are very requisite for a Soldier. Galeati lepores, harnessed hares (i.) fearful faint-hearted men are not fit for battle, Deut. 20.8. A Soldier must fight courageously, let's play the men (says joab) for our people and the Cities of our God, 1 Chron. 19.13. God would have all that fight his battles to be comfortable and confident, Deut. 20.1. to 5. josh. 1.7. 2 Chron. 32.7. Hence came the use of Trumpets, Drums, Flutes and Cymbals in wars to raise the Spirits of their Soldiers to the battle: so God hath ordained his Ministers to lift up their voices like Trumpets to quicken us to this Holy war against sin and Satan. They call upon us to fight the good fight of faith, to play the men and be strong, 1 Cor. 16.13. Let the wicked fly when God pursues them, but it becomes the righteous to be magnanimous and bold as Lions, Prov. 28.2. (Et nescit remeare Leo) The Lion will turn his back at no creature. Resolve to die in thy colours, say with Nehemiah (6.11.) should such a man as I fly? Better to die sighting with honour, then live with shame; what though there be Lions or Bears in our way, 
Pulchrior inpraelio occisiis miles quam fugâ salvus.  if thou wilt be a Samson or a David encounter them; there is no great glory to be looked for but with hazard and difficulty. Wh●n the Soldiers said the enemy was strong, 'twas bravely answered, The ●ictory will be so much the more glorious. We should resemble the valiant horse which laughs at fear, and rejoiceth at the sound of the Trumpet, neither turns he back from the Sword, Arrow, Spear, etc. job 39.19. to 26. We must not sit still like idle spectators and see others fight, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i.) viriliter & strenue ago, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est certamen & labour cum difficultate  but if we'll get the Crowns we ourselves must in our own persons fight for them with all our might; for in these spiritual Agonies we must look for strong Antagonists. We wrestle not simply against flesh and blood but against principalities and powers, there is no way to conquer the Devil but by resisting, james 4.7. and no resisting but by fight; so that we must either fight or be slaves for ever. Besides the temptations of the world from profits and pleasures on one hand, and crosses and persecutions on the other hand; the flesh also is a deadly enemy, its lusts within war against the peace of the soul, 1 Pet. 2.11. This Domestical enemy, this bosom Traitor 'tis that doth us all the mischief; and therefore 'twas a good Prayer of the good man, Deliver me O Lord from that evil man myself. 'Tis a beloved, powerful, politic enemy which must make us the more watchful against it.  
5. In respect of hardship a Soldier must be an hardy man, he must not be a puling pusillanimous milksop, but he must be one that will run hazard, break through dangers and difficulties, endure blows and wounds to the 

Miles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. minimè mollis.  
V●es animosque à vulnere sumit Pulchrámque petit per vulnerae mortem. Vir.  
See what hardship Sou●diers endure. Plutarch. Moral. Orat. 7. the fortune. Alexandri.   raising of his spirit. So must every Christian that will get the Crown be a hardened, seasoned, selfdenying man, resolving to break through all difficulties till he have gained the Victory. But of this see more in verse 5. observ. 4.  
6. In respect of Obedience. A Soldier is under the most absolute command of any man. He must obey and not dispute the commands of his Commander to whom by Oath he is bound to be faithful. The Centurion in the Gospel sets down the duty of Soldiers, Matth. 8.9. I say to one go and he goes, to another come, and he doth it. He dares do nothing without a command, if a Soldier kill a man without command 'tis Murder. So every Christian must yield absolute obedience to Christ, 'tis his part to command, 'tis ours to obey: if he bid us go, we must go; if he bid us do this, (though it be never so cross to flesh and blood) we must do it. 
Alexandri milites intenti fuere ad ducis non signum modò, sed & nutum. Curtius' lib. 3.  We must not stir a step without a word of Command from Christ our General. His word must be our Counsellor in all that we do, Psal. 119.24. 'Tis reported to the praise of Alexander's Souldires that they were observant not only of visible signs of their Commanders, but even of their least nod; So should we not only obey the clear Commands of Christ, but even the least hints of his will in his Word.  
A wicked man must have plain, syllabical proofs, and when we bring them, (yet such is their rebellion) they will not yield; but a gracious soul promptly obeys the least intimation of Christ's will.  
7. In respect of Order. In war there is much Order. Soldier's must keep rank and and file, they must abide in that place and keep on that ground on which their Commander sets them, they may not stir a foot, (in some cases) upon pain of death. 
Ordinatusexercitus aspectu jucundissimus, hostibus molestissimus, Xenophon.  An Army in confusion is contemptible, but an army in Order is terrible, Cant. 6.4. So every one must keep that station and abide in that calling wherein God hath set him, 1 Cor. 7.20. it's a dangerous thing to neglect or outrun our callings. So long as we keep God's way, God will keep us, Psal. 92.11, 12. but if we break down his hedges a Serpent will bite us, Eccles. 10.8. God is the God of order, and his people delight in Order, Colos. 2.5.  
8. In respect of their unsettled abode. A soldier whilst he is in actual service hath no settled abode, but he is always either marching, chargeing, watching, fight, lying in his Tent for a night or two and is gone. So we have no abiding City here, strangers and pilgrims, and though some saints have had great possessions here, yet have they esteemed themselves as house-less and home-less. Heaven's their home, their house, their country, 2 Cor. 5.2. Heb. 11.16. though they live In the world, yet they are not of the world. Though their bodies be on earth, yet their meditations, and conversations are in Heaven, Philippians 3.20. Hence the Saints have always confessed they were but strangers here. 
See more in Master Robinson's Sermon at Paul's Hebr. 11.16. preached, 1654.  So Abraham telleth the Canaanites, Genesis 23.4. and Acts 7.3. Hebr. 11.9, 10. jacob telleth Pharaoh that his life was but a Pilgrimage here, Genesis 47.9. David acknowledgeth that he was but a stranger and a Pilgrim here as his fathers were, 
Peregrini officium est colligi sub alieno tecto, pacificè pertransi●e, & anhelare ad patriam.  Psalm 39.12. and 1 Chron. 29.15. and so said all the Patriarches, Hebrews 11.13, and Peter calleth the time of our life on earth a Pilgrimage, 1 Peter 1.17. we do not dwell but sojourn as strangers in God's Tabernacles, 
Gur, significat peregrinari & habitare ut advenam, & pertinet ad hanc vitam, sicut habitare ad futuram.  Psalms 15. to see in ten particulars how a Christian is like a Pilgrim here. See à Lapide on 1 Peter 2.11.  
9 A Soldier must attend the wars, he must forsake house, land, wife, children and other lawful delights (for a time at least) and give up himself to his martial affairs; he cannot work and war, follow a Trade and fight too; but he must wholly devote himself to his Military employment that he may please his Commander. He must attend the marchings and motions of the Army, the commands and service of the General, 2 Tim. 2.4. No man that wars entangles himself with the things of this life that he may, please him who hath chosen him to be a soldier. 'Tis true, Ministers and Christians may and must in a moderate manner provide for their own, 1 Tim. 5.8. but to be entangled, or as the word signifieth to be ensnared to be wholly taken up with inordinate cares, and habitually and excessively to mind these earthly things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay Tricis & laqueis implico. Amor rerum terrenarum fit viscus spiritualium pennarum. August.  destroys men. Phil. 3.19. 1 Tim. 6.9.  
10. In respect of Unity soldiers must be unanimous. United forces prevail much, but if soldiers be divided and mutiny they ruin themselves. 
See more allusions in Master Bernard's Bible-battlers.  'Tis Machiavels Maxim, Divide & impera, Nothing stroner then Unity, nothing weaker than discord. jerusalem's divisions helped to ruin it. 'Tis the glory of the Church when 'tis as a city of compact together and at Unity within itself. Discord and Division is the Devil's Music. Let Babel's builders be divided and scattered; but let Unity and Unanimity be the portion of God's people, Zach. 14.9. Philip. 2.1, 2. This is a most desirable thing. [See Mr. Marshals Serm. on Unity, on Rom. 12.4, 5. Burroughs his Irenicum. Venning New Commandment p. 10; 11. Brimsly against Separation p. 60, etc. Manton's Ser. on Zach. 14.9. preached at a Fast, June 30. 1647. Tactica Sacra, lib. 2. cap. 6. Sect. 8.  
11. Lastly, In respect of Activity. A Soldier's life is a laborious life, they are cut out for 
Ad agendum nati milites. Cicero.  Action They must never be Idle, but always either Training, or Skirmishing and using their Weapons (Use makes Masteries) that when they come to actual fight they may not be to seek. 
Ind dictus exercitus quòd melior fit exercitando. Vario.  Idle Soldiers are to be cashiered out of the Camp. 
Xenophon. Cyropaed. l. 2.  So must we in peace prepare for war, and in a calm foresee a storm, job 3.25. we must still be labouring 1 Cor. 15.10. and make it our daily 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) me exerceo, laboro. q. d. T●tus sum in hac re ut inculpa●è Deo serviam, nec homines effendam.  exercise to keep a good conscience, Acts 24.16. 'Tis an active thing to be a Christian, he hath many battles to fight, and a Race to run, he hath much work to do in a little time. Idleness is the very bane of a Christian Soldier. 'Tis the hour of Temptation. The root and mother of most horrid sins; of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost.  Idleness comes no goodness, by doing nothing men learn to do evil; when the 
Quem Diabolus occupatum non invenit, ipse occupa●. Greg.  Devil finds men without employment than he cuts them out work. This is the root of Pride labour is an humbling thing, but the proud man cannot stoop. It's the root of fornication and adultery and all uncleanness, 
Otia si tollas periere cupidinis arcus. Ovid.  2 Sam. 11.1, 2. Ezek. 16.49. What filthiness is there amongst idle Friars, Monks and Nuns? It's the Mother of theft and cozenage. Idleness breeds poverty, and poverty theft hence the Apostle propounds labour as a remedy to theft, Ephes. 4.28. It is the root of Tale-bearing, when people are idle than they talk, 2 Tim. 5.13. Like Momus that carping god of the Heathens who would never do any thing himself, but curiously pry into the lives of others that he might carp at them. 'Tis the root of Error and Heresy, whilst men be idle and sleep the Devil sows these Tares, Matth. 13.24. When men's souls be untilled then like the field of the sluggard they are overgrown with the weeds of sin and error, Prov. 24.30. This made Solomon the wisest of men so oft to testify against idleness, Prov. 13.4. and 14.23. and 19.15.24. and 21.25. and 15.19. and 12.24, 27. and 18.9. and 26.13. Eccles. 10.18. The Sedentary life is most subject to diseases. Standing ponds breed filth and vermin, when running waters keep themselves sweet and pure. The best mettles if not used, Rust. The finest garments if not worn, are eaten with moths. The sitting bird is easily shot, and secure Laish soon ruined. So long as Rome was kept in action and had wars the Soldiers were not vicious, but when Carthage was destroyed and they lived at ease they quickly became dissolute. 
Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) continuata & perennis motio. Arist.  The Soul of man is a very lively active thing, 'tis never idle, but is in perpetual motion, and if it is not well employed it will be ill employed, like Millstones, if they have no Corn to grind they wast themselves. Use strength and have it, many loose their limbs for want of using them; if a man indulge and favour his body 'twill quickly become useless and burdensome; and 'tis just with God that such as will not consume themselves with labour, should waste with rust and diseases. Rest is reserved for Heaven, this life is for action.  
Let such consider that they are 

1. Useless.  
2. Graceless.  
3. Comfortless.  
4. Cursed.  
5. Disorderly Men.    
1. Idle men are useless men like jeremiahs' Girdle, good for nothing, jer. 13.7. They are drones that live on the sweat of other men's brows, a burden to Family, Church and State; such are dead whilst they live, as it is said of the voluptuous Widow that lives idly and disorderly, 

Otium est vivi hominis sepultura. Seneca.  
Nihili est qui piger est.   1 Tim. 5.6. yea it's worse then corporal death for a man to be thus dead ere he die, to bury himself yet breathing, and wind himself alive, is preternatural. The poorest Thresher that labours in his calling is better than the greatest Emperor that lives in idleness. A living Dog is better than a dead Lion, Eccles. 9.4. A Dog is the basest amongst beasts, and a Lion is the noblest; yet the basest creature that is living and active, is better than the noblest that is dead and useless.  
2. They are Graceless persons; Grace will not be had without pains. We must ask, seek, knock, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contendite, conamini omnibus vi●ibus.  strive, wrestle, run for it. Luke 13.24. Ezek. 36.37.  
3. He is a Comfortless man. The idle and unprofitable servant can have no comfort in his Masters coming. The guilt of his negligence will put him out of countenance. 'Tis the faithful servant that shall be received with an Euge, Matth. 25.27, 30.  
4. He is a Cursed Man. God blesseth labour, but curseth idleness. The sluggards coat is made of rags, Prov. 23.27. whilst he lies sleeping Poverty comes marching against him like an armed man suddenly and irresistably, Prov. 6.11. Poverty is a sore curse especially when it comes by Idleness which in its own nature tends to poverty; when a man gets not he must needs spend. He that is slothful in his work is brother to him that is a great waster, Prov. 18.9. When men have no callings, or do not follow their callings but set others to work whilst themselves do nothing, they must needs come down. The good housewife sits not still, bidding her servants go, but she herself gets wool and flax and makes one with them, 
So Lucan. (Pharsal. l. 9) saith of Cato. 〈◊〉 Monstrat tolerare laborem, Non jubet—  Prov. 31.13, 19 As julius Caesar would say to his Soldiers, not ite, Go ye, but eamus commilitones, go we, I will make one amongst them as Abimelech said to his followers, Look upon me, and do likewise, Judg. 9.48. Besides idleness leads men into wicked company, it brings loss of credit, and brings loss of custom, and that beggary.  
5. They are Disorderly persons. God hath allotted to every one his calling wherein he must be serviceable to the public good, 1 Cor. 7.20, 24. Now when men sit still they break that Order which God hath set and so are called disorderly walkers, 1 Thes. 5.14. 'Tis with the Commonwealth as 'tis with inferior bodies, if they be well ordered three things must concur. 1. Ordo partium, the ears must not be where the hands are, nor the feet above the head. 2. Symmetria, a due proportion, the head must not be bigger than the body. 
Non est panis cujusquam proprius ne summi quidem regis nisi strenuè la b●ret in Vocatione suâ Roll.  3. Functio, every part must have some distinct office wherein to exercise itself. Those Gentlemen then and Beggars that lead idle lives are Wens and burdens not members of the body. They live in the express violation of God's Commands, Gen. 3.19. Such have no right to a bit of bread, God would not have us succour them in this condition, Prov. 20.4. 2 Thes. 3.6. As for ourselves let us be active Soldiers abounding in the work of the Lord: many desire to abound in Riches, 'tis more noble to abound in Labours. As 
In operibus sit abundantia mea, divitiis per me licet abundet quisquis voluerit. Phil. Melanct.  Melancthon said well, Let others take Riches, give me Labour. Shall a 
Nullus mihi per otium exit dies, partem noctium studiis vendico, non vaco sommo sed succumbo, & oculos vigiliâ fatigatos cadentésque in opere detineo. Seneca epist. 67.  Heathen glory that he let no day pass in idleness, but he redeemed some time from his sleep, for his studies; and shall we that have better Principles and light to walk by come short of Heathens?  
[See 12. Reas. against Idleness in Mr. Greenhill on Ezek. 16.49. p. 287, etc. and Mr. Clerk's Mirror. cap. 63. p. 303. edit. 3.  
Now the Lord will have us all to fight for these Reasons: 1. For the greater manifestation of his own glory, he could deliver his people without fight, but then the glory of his Wisdom, Power and Goodness in their preservation and deliverance would not be so perspicuous to the world; nor his Justice in the down-fall of his enemies be so apparent to all.  
2. For the good of his people, hereby he exerciseth their Graces and keeps them from rusting, Virtue decays if it have not some opposite to quicken it, and draw it out; hereby also he proves their Valour and makes it more apparent to others. We had never heard of the Patience of job if Satan and his friends had not opposed him. The skill of a Pilot is not known till a storm, nor the valour of a Soldier till the day of battle.  
3. To make us long for our rest in 
Terra est domus militiae. coelum laetitiae.  Heaven. This wormwood upon the breasts, these conflicts and spiritual combats embitter the world to us. The poor weather-beaten Mariner longs for the Heaven, and the tired Soldier for Victory that he may triumph.  
How silly then is the expectation of these that look for a Crown without a Combat, for Victory without Fight, and for a Prize without any Striving. They sit down secure and careless yet dream of Heaven and happiness. Like dead fish they go down the stream without any resistance. They give the reins to their lusts and are so tender and 
Delicatus es miles si putas te posse sine pugna vincere, sine certamine triumphare.  delicate that they can deny themselves in nothing. How many are Ignorant and know not what belongs to these Spiritual battles, they cannot watch, pray, arm, wrestle, run, fight, etc. Others rest in a bare profession, crying Lord, Lord, yet fight not a stroke against sin and Satan. Others fight but 'tis not the good fight, we read of many fighters in Scripture but few good ones. The Devil and his Angels fight, but 'tis against Christ and his Church, Rev. 11. and 12. The wicked they fight too, but 'tis for their lusts, jam. 4.2. 'tis against Christ, Psal. 2. Rev. 17.14. and against his people. Gebal and Ammon and Amelck can fight, but 'tis against Israel, Exod. 17.8. the comfort is these cannot prosper, 2 Chron. 13.12. Rev. 17.14. and 19.19, 20. Christ comes from Edom clothed in red, from Bozrah with his garments died in the blood of his enemies, Isai. 63.1. It may greatly encourage us to fight this heavenly fight when we consider that we have Christ for our Leader, he is that true joshua that fights for us against the Canaanites. He hath led captivity captive, and hath conquered all our enemies for us, Col. 2.14. He is not only a Spectator but our 
Coronam parare potest qui indixit certamen, vires subministrare non potest: Deus autem quando spectat certatores sucs adjuvat eos. Aug. de Temp. Serm. 105.  help, he teacheth our hands to war, and our fingers to fight. Though we be weak yet our Redeemer is strong. An Army of Hearts having a Lion for their Leader, is better than an Army of Lions with a Hart for their Leader. Christ who is the Lion of the Tribe of judah is Lord of our Hosts, and therefore we will not fear what man or Devil can do against us. When Antigonus saw his followers afraid by reason of the multitude of their enemies, and how many do ye reckon me for (said he) One Christ for us is more than all the world against us. 2. The goodness of the fight may much encourage us, which brings me to the fifth Observation.  
5. Observation.  
5. This Spiritual fight is a good fight. 'Tis not a warring after the flesh, but a Spiritual, Holy, Honourable war, 2 Cor. 10.3, 4.  
'Tis a good fight in nine respects.  

1. Of the Author.  
2. The Man.  
3. The Matter.  
4. The Manner.  
5. The End.  
6. The Armour.  
7. The Issue.  
8. The Fellow-soldiers.  
9 The Reward.   
1. The God of Goodness (for Good Ends) hath ordained this good fight. He hath decreed that there shall be an Irreconciliable enmity between the seed of the Serpent and the seed of the Woman. 'Tis he that gives Grace to his people at the first whereby they are enabled to fight this good fight, and he maintains it when 'tis once begun against all opposition whatsoever. As at the first he made all things of nothing by his Almighty power, and since maintains them in their being by his Providence; 
Deus luctatur in nobis, ipse congreditur, ipse in certamine agonis nostii & coronat pariter & coronatur. Cyp●ian l. 2. ep. 2. ad Donatum.  So at first he creates grace in the soul, and after seconds it with his conserving, cooperating, assisting, perfecting, persevering Grace.  
2. The Men that fight here must be good men; a wicked man may fight other battles, a Heathenish 
Tu servus servorum es, illis enim cupiditatibus quibus ego impero, tu inservis, Vt Diog●nes Alexandro.  Alexander may conquer cities, but not himself, they must be Holy men that fight these Holy battles of the Lord, such as can conquer themselves. Alas! how should he prosper whose sins fight more against him then all the power of his enemies, whose main adversary is in his own bosom? With what face can he fight against the beasts of the time, who is himself a beast?  
3. The Matter is good, 'tis for Christ and his Kingdom, for his truth and people, and that against the basest enemies, against sin and Satan and a world of wicked men. There is nothing worth contending for in comparison of God's truth and worship; as we must contend for the obtaining of it, so also for the preserving of it, 
See Mr. Rous his diseases of the time, cap. 4. p. 121. & folio.  jude 3. 'Twas the great honour of Chamier that he strenuously fought the Lords battles against that man of sin, and though many sons of the French Church had done worthily, yet he excelled them all.  
4. The Manner of this fight must be good; we must strive 

Rectius, recta, rectè.  
Legitimè certare est ad pugnam se praeparare, animosè adversarium aggredi, plagam cautem declinare & masculè infligere, quod qui faciebant, coronabantur in ludis Olympicis. Baldwin.   Lawfully if ever we would be crowned, 2 Tim. 2.5. As those that strove for Masteries were not presently graced with Garlands unless they strove according to the Laws prescribed though never so difficult and painful; So unless we fight both for matter and manner, both in preparation and execution, according to the Rules prescribed in the Word, we can never attain the Crown of Righteousness.  
5. The End must be good, 'tis that which crowns and denominates the work. The end of all our working and warring must be to the Glory of God, and the salvation of our own and others souls. Else let the matter be never so good if the end be self, all is lost, as we see in jehu and the Scribes and Pharisees. Many fight but it is for their lusts and not for God, james 4.1. As the heathen in their Agonies fought and run for the honour of Apollo, Neptune, or jove, but nothing for jehovah.  
6. The Armour is good, it is composed of the Graces of the Spirit which are compared to Gold, Psalm 45.13. 'tis golden and complete armour, Ephesians 6.13.  
7. 'Tis good in respect of the Issue. 
See my Tract. de perseverantia Sanctorum.  'Tis victorious, the gates of Hell cannot prevail against it.  
As Sin, Satan, Death, Hell, could not conquer Christ, so they shall not be able to conquer the servants of Christ who are by faith engrafted in him: Hence Paul so confidently assureth himself of a Crown of Righteousness.  
8. Our fellow-soldiers are good, all the people of God throughout the world daily fight this good fight against the enemies of their salvation, yea the Saints in Heaven were all soldiers in the Church Militant, before they came to the Church Triumphant.  
9 The Reward is good, there is none like it. It is no less than a 
* Corona, non qualecunque praemium notat, sed praemium victoriae (id est,) pugnando & vincendo partum. Vbi durior pugna, ibi gloriosior est Victoria. Sculte●.  Crown not of silver or Gold, but of Eternal life. The Glory of it is unspeakable. Hence it is called hidden Mannah, a Tree of Life, etc. Rev. 2.10.17.26. and 3.21.    

I have finished my course.  
Q. d. ay Paul the aged have fought the good fight, and have not only begun, but I have finished my course.  

Observe.  
'Tis a great comfort to be an old soldier of Christ. 
Turpe miles senex. Ovid.  Men cashier old decrepit men out of their camps; but the older soldiers we are in Christ's Church the better and the more acceptable to him. 'Twas Mnasons' commendation that he was an old Disciple, Acts 21.16. Paul was converted (as the learned conjecture) about 25. (for he is ca●led a young man, when Stephen was stoned, Acts 7.58.) Now adolescency by Physicians and others, is conceived to begin at 12. extend itself to 25. for when a man is come to his full stature, he is called, Adult. now Paul lived 34. years after his conversion, (for he died in the thirteenth of Nero) so that by this computation he was 61. when he suffered Martyrdom, yet he was still the same, even when he was Paul the aged (as he styleth himself, Philemon 9) as when he was young. Old age is a Crown of Glory, and Honourable in itself, God commands us to honour such, Leviticus 19.32. the Ancient and the Honourable are joined together, Isay 9.15. but then 'tis most honourable, 
Canitieses venerabilis est quando ea gerit quae canitiem decent Chrysost.  when it is found in a way of Righteousness, Proverbs 16.31. and if in any way of Righteousness, then specially in the Ministry, when it is fully and faithfully discharged. An old Professor of the Truth who hath served God in his Generation deserveth respect and honours, but an ancient zealous Minister of the Gospel who hath done and suffered much for Christ, his white-head and silver-hairs call for double honour. God oftentimes blesseth such with 
* Rarò utilis Doctor invenitur in Ecclesia quin sit longaevus. Origen.  long life as some reward of their labours, Psalms 91.16. Prov. 3.16.  
1. Such begin betimes to serve God, and the sooner we come in to him the more honour and service we do him. The Apostle mentioneth it to the praise of Andronicus and junia, that they were in Christ before him, (i) they believed and were Christians before him, Romans 16.7. This made Saint Austin lament that he was converted so late to Christ.  
2. He is an old acquaintance of Christ's, to whom he more familiarly revealeth himself then to young Novices, Genesis 18.17. Moses, was but 40. days in the Mount with God, and his face did shine, what is 40. days to 40. years walking with God. Such a one may do much with God for a person or Nation. God delights in the prayers of his old servants, such as Moses, Samuel, Noah, job, and Daniel, etc.  
3. He is one that hath got the Art of serving God. All Trades have a Mystery, Religion hath its Mystery also; young beginners are bunglers at it, but old Christians are Naturalised and habituated to the holy duties of Mortification and self-denial.  
4. He is rich in experience, a young beginner hath no experience of the deceits of sin and Satan; it is the old soldier that can tell you of the Policies and stratagems in War, job 12.12. 'tis with the ancient that there is wisdom and much experience. A young man is happier that doth live well, but an old man is happier that hath lived well, he hath passed through those dangers and difficulties, those temptations and Passions which young ones are sailing towards.  
5. He is a well-rooted, firm resolved Christian. An old Disciple is like a Rock, 
Senectus ipsa in bonis moribus duclci●r, in consiliis utilior, ad constantiam paratior, ad reperimendas libidines fi●mior; infirmitas quoque corporis sobrietas mentis, unde Apostolus, cum infermor tunc potens sum. Ambros. l. 1. Hexam. c. 8.  when a young one is like a Reed tossed too and fro with every wind of Doctrine, Ephesians 4.14. These adorn Religion in holding out to the last against the solicitations and allurements of sin and Satan. They esteem Christ's service the best service, they are never weary of it, (though sometimes the flesh clogging them) they may be weary in it: and this is a great Argument of our sincerity, when we are rooted trees of Righteousness, fruitful and flourishing in old age, Psalm 92.14.  
6. They shall have a greater reward. As they have done more service in their Generations, so they shall be recompensed answerably. They have been instruments of winning many souls to Christ, and so shall shine as the Stars for ever and ever, Daniel 12.3. children's children are the crown of old Age, 'tis true of Natural children, Proverbs 17.6. But no children are so glorious and glistering a Crown as those which are spiritual: what a comfort is it to a good man when he cometh to die, and reflecting on his life past, shall see how many he hath won to Christ, and can say, Behold I, and the children which the Lord hath given me.  
And if Hercules had a Crown of Poplar given him for his Conquest over some Monsters; what Crowns may these Spiritual Hercules expect, 
See more in Master Burroughs ninth Volume on Prov. 16.31. and Master Ash, on his Sermon at Master Gatakers Funeral on the same Text: and Doctor Andrew's on the fifth Commandment. Chapter 9 Mihi. p. 387.  who have conquered the Lion of anger, the Cacus of covetousness, the Hydra of luxury, the Cerberus of pride and the Geryon of persecution?    

I have finished my Course, Or I have ended my Race.  
Hence Observe, 

1. That the life of a Christian is a Race.  
2. We must not only begin, but finish this Race. The life of a Christian is oft compared to a Race, we must not creep, but Run the ways of God's Commandments, Psal. 119.31.    
We must not only be Peripatetics and Walkers as Enoch and Noah were, Genesis 5.22. and 6.9. Though the times that Noah lived in were corrupt times, yet he kept himself pure, showing like a Light in the midst of a sinful Generation, the 
* jill-hallech in conjugat. Hithpael. significat quod sese composuit ad ambulandum cum Deo.  bent of his heart was set to walk with God. So did Hezekiah Isay 38.3. and Zachery and Elizabeth, (Luke 1.5, 6.7.) In persecuting times they walked with God, even in Old Age. But we must also Run; we have a great deal of work to do in a little time, 
For walkeing, see Doctor Preston on Genesis 17.1. page 181. Doctor Hill on jeremiah 6.16. Dyke on Conscience cap. 5. p. 54. Dyke Right receiving of Christ, cap. 10.12. Godolphus Holy Limbeck, page 42, Master jacomb, Master Vines Funeral Sermon, page 5. Master Burroughes on Genesis 5.24. page 261.  and therefore had need to be active. All our Graces are imperfect, as we know but in part, 1 Corinthians 13.9. So we believe but in part, and hope imperfectly, but our Knowledge must increase, Ephesians 1.17, 18. Colossians, 1.9, 10. Our Faith must increase, 2 Corinthians, 10.15. and our Hope abound, Romans 15.13.  
We must forget what is past, and press forward towards the mark, Philippians, 3.12, 14. We must 
* Sic, nota● certitudinem, Diligentiam, celeritatem, ac perseverantiam. à Lapide.  So run▪ that we may obtain, 1 Corinthians, 9.24.  
To this end we must Run, 

1. Rightly.  
2. Speedily.  
3. Patiently.  
4. Cheerfully.  
5. Circumspectly.  
6. Resolutely.  
7. Persevereingly.    
1. We must run Rightly and Well; So did the Galathians for a time, Galathians, 5.7. Many Run, but it is Celeris cursus extra viam, in a wrong path. We are all by Nature out of the way, we must therefore inquire for the right way which is the good old way of Truth and Holiness, jeremiah 6.16.) which may be known by its narrowness, strictness, preciseness, it is a way beset with many dangers and difficulties, it is not strawed with Roses, but Crosses, it is beset with many Oppositions and Tentations: So that we must strive till we come to an Holy 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quasi in agone contendite. Luke 13.14.  Agony, putting to all our strength as Wrestlers do, that strive for Masteries, it is a quickening expression.  
2. You may know which is the right way; 'tis an Holy, not a loose licentious way, Isaiah 35.8. Having found the right way we must not sit still, but  
2. We must speedily go forward in it, we must not step too and fro for Recreation, but still go on till we come to our journeys end. If God call us to seek his Face, our hearts must answer presently, Thy Face Lord we will seek, Psal. 27.8.  
3. Patiently, we must Run and not be weary, Isay 49. ult. We shall meet with many difficulties, there are many Briars and Thorns in our way, so that without the shoes of Patience we should tyre in our Race, Hebrews 12.1. Many think to come to Heaven presently at a Jump, with a Lord have mercy upon them, but Christianity is a Race, and not a Jump.  
4. Cheerfully, As God loveth a cheerful Giver, so he loveth a cheerful Observer of his Sabbaths, Isaiah, 58.13. and of all his Commands, he will be served with a willing mind, 2 Chronicles, 28.9. Psalm 110.3.  
5. Circumspectly, Ephesians, 5.15. and discreetly, Colossians 4.5. We have many eyes upon us that watch every step we take, both God and Satan set a Print on our heels, and observe all our goings, Job 13.27. and the wicked watch for our halting, Jeremiah 20.10. Besides, there are many impediments that lie in our way to hinder us in our Race, as the cares and pleasures of the World, we must get wisdom to discern these snares and avoid them.  
6. Resolutely and courageously; Like spiritual sampson's we must break the Cords of all Oppositions which would hinder us in our Race, if all Nations will walk in the name of their Idol gods, much more should we Resolve to walk in the Name of our God for ever and ever, Micah 4.5. To encourage you, have an eye to the Prize, and the recompense of Reward, Heb. 11.26. and 12.2.  
7. Persevereingly and constantly. We must not only begin, but finish our course, so did Christ, he finished his Work, John 17.4. and John fulfilled his course. Acts 13.25.  
Paul regarded not his life, so he might finish his work, Acts 20.24. We should serve out our whole time that at last we may be Denizens and Freemen, of Heaven, Acts 13.36. Such a● abide with Christ in all Temptations, he will appoint to them a Kingdom, Luke 22.9.  
Sad then is the condition of those, that instead of Running sit still all the day idle, Matth. 20.6. like dead fish they go down the stream of the times without any resistance.  
It may be they go round in Duties (like a horse in a Mill) but they never go forward; but dream (as some Quakers do) of such an absolute perfection and equality with God, that the very glorious Saints and Angels dare not assume to themselves, and upon this blasphemous conceit they sit Idle; which plainly showeth they have no true Grace, for that is like fire; it is an active, lively, purifying thing, it will make a man flourish in his Old Age, Psalm 92.12, 13. like the Sun, it never resteth but is in perpetual motion, like the Light that shineth more and more to the perfect day, Proverbs 4.18.  
Others like Crevice go backward, the former sort like Joshuas Sun stand still, and these like Hezekiahs' Sun go backward, few are like the Natural Sun which goeth forth of his Chamber like a Bridegroom rejoicing to run his Race, Psalm 19.5.  
These like the Galatians, begin in the Spirit, but end in the Flesh: Like the stony and thorny ground, they begin to make a show, but it was the good ground only which brought forth fruit with Patience, Luke 8.14, 15.  
Others Run, but it is after their Lusts, they pursue shadows and vain delights which cannot profit them.  
Others Run, but it is after the vain fashions and sinful customs of the times; It is a sign men are but carnal when they walk according to man, 1 Cor. 3.3. Rom. 12.2.  
Others Run, too much on the Right hand, as our Separatists, and Semi-separatists.  
Others Run, too much on the Lefthand, As Atheists, Papists, Ranters.  
Now the Devil cares not which way we fall, whether on the right-hand or left, so he can but ruin us he cares not how. We must therefore keep the narrow way of life without turning on either hand, Deuteronomie, 5.23.  
[See Rules for Right Running in Master Henry smith's Sermon, on 1 Corinthians 9.24. and 5.35. and Doctor Tailor's Sermon in Folio on the same Text in fine Pages 78, etc. Master Hierons' Sermon on Matthew 7.13. page 10. Folio. Doctor Sibbs on Philippians 3.14. page 136, etc.   

I have kept the Faith.  

Hence Observe.  
The Doctrine of Faith must be carefully kept. It is a sacred Depositum, which God hath entrusted us withal, and we may in no wise falsify our trust. We are Stewards, and fidelity is especially required in them, 1 Corinthians 14.2. Paul kept the Faith both ways.  

1. As a Christian in his Judgement, Will, Affections, and in the whole course of his Life after his conversion.  
2. As a Minister he published it fully and faithfully and defended it with the loss of Liberty and Life.   
He had rather die then any man should make his rejoicing, in the faithful spreading of the Gospel, vain, 1 Cor. 9.15.  
He did not conceal for fear or favour any part or parcel of God's truth from his people.  
He taught the whole truth & nothing but the truth in truth unto them.  
To quicken us, let us Consider, 

1. If we keep the Faith it will keep us, what Solomon saith of Wisdom is true also of Faith. Proverbs 4.8. Exalt her, and she will promote thee to honour. It will protect its Protectors, and is its own reward, they shall be Conquerors that embrace it, Revel. 12.11.  
2. We shall get such Riches as will go with us to Heaven. It will comfort us when we come to die, if we can truly say with Paul, I have kept the Faith.    
A Faithful Steward giveth up his account with joy, and Christ will receive him with an Euge, Matthew 25.21. For this Christ commendeth Moses Hebrews 3.1, 2. and the Church of Thyatira, Revelations 2.19. I know thy Faith, (id est,) Thou hast faithfully served me in thy place and calling.  
This was the honour of Tychicus, Ephesians 6.21. and Timothy, 1 Corinthians 4.17. that they were faithful Ministers of Christ such shall abound with blessings here, Proverbs 28.20. and shall have a Crown of Glory hereafter, Revelations 2.10.  
Let us then every one in our several places, Magistrates, Ministers, Parents preserve the Faith of Christ, and propagate it to Posterity, as Abraham did, 
Malae conscienscientiae poena est à recto defectio. Hoc execrationis gevere hypocrism ulciscitur Dominus. Talibus exemplis Evangelii Majestas palam vindicatur, & palam ostendit Deus se ejus profanationem nullo modo ferre posse. In aliis ambitio in aliis avaritia sincerum Dei timorem obruebat: Hinc errores ab exordio Ecclesiae, mala conscientia harese●● omnium mater. Calvin.  Genesis, 18, 19 Let us keep a good Conscience which is the Cabinet of Faith, he that maketh shipwreck of the one cannot long keep the other, 1 Tim. 1.19.     

VERSE 8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous judge shall give me at the last day: and not to me only, but unto them also that love his appearing.  

Observe,  
THe godly in this life may be assured of their salvation: Paul had fought the good fight, and now see his confidence and assurance of a Crown of Life: many run in other Races and loose all, but Paul was assured of his reward, Romans 8.38. and lest any should think he had this by extraordinary Revelation, he telleth us that all believers have it; this Crown is not only prepared for me, but for all that love Christ's appearing (id est) for all believers. They that believe know they have Eternal life, 1 John 5.13. This assurance is common to them, though not in a like 
* Though every Faith hath not a full assurance and persuasion, yet every true Faith hath assurance and certainty in it, and tendeth hereunto more and more: yea, that Faith that is weakest hath certainty in it, being built on certain grounds, as the word, and promise and witness of the spirit. As a purblind man seeth the Sun as Certainly, though not so clearly as the quick sighted. Roger's of Dedham, of Faith, Chapter 1. Page 23.24.  measure to all. The certainty of Faith is stronger than that of Sense, because of God's Power and Promise who is Faithful and cannot deny himself nor deceive his People. This is that hundred fold which is given in this life, which is of more worth than all the Riches of the World. 'Tis that better part which can never be taken from us.  

Objection  
The grand Objection of the Arminians is, That no man can be assured of his perseverance, and by Consequence he can have no Assurance of his Salvation.   

Answer.  
I deny the Argument, 
Quis falli timeat, cum promittit veritas! August.  God hath by his Promises (which are infallible) assured them of their perseverance, and by Consequence of their Salvation. He hath promised to build his Church, and if he will build it, it is not all the power and policy of Hell that can prevail against it, Matthew, 16.18. God who hath chosen them is stronger than all, and none can pluck them out of his hand.  
He hath promised to keep them by his Almighty Power through Faith to Salvation, so that the Mountains shall remove, and the Hills depart before he will break his Covenant of Peace with his People, Isay 54.10.  
And because we are weak and unable of ourselves to persevere, therefore God hath promised abilities for that, Ezekiel, 36.27. I will put my Spirit within you, and cause you to walk in my Statutes to keep my judgements and do them. And I will plant my fear in their hearts that they shall never depart from me, Jer. 32.40.  
So then this assurance is 

1. Attainable.  
2. Tenable.  
3. desirable.    

V. Bohemus, Meditat. 10. Page 30.31.  1. 'tis attainable Paul here had it, and all the Saints first or last: David, job, Thomas, and the Martyrs and if a man may know he believeth, than he may know that he shall be saved, for whosoever believeth shall be saved, john 3.16. the promise is general, and includeth all particular believers, as if they had been named. Hence believers are said, to have Eternal Life already begun, john 5.11, 12. and 6.47.54. and 14.20. and that they are passed from death to life, john 5.24. and that they assuredly know this à posteriori, by the Effects of Vocation and the Fruits of Election, for Grace and Glory are linked together, Romans 8.30. 1 john 3.2.14.19.  
Hence they are said to have Assurance, much Assurance, and full assurance, Hebrews, 6.6, 11. and 10.22, 23. Colossians 2.2. 1 Thessalonians 1.5. If this were not attainable here, why are we commanded to give all diligence to make our Calling and Election sure to ourselves, 2 Peter 1.10. Impossibility of attainment deadens endeavour, no man will take pains for that which cannot be gained. No wise man will seek after the Philosopher's stone, because it is impossible ever to be attained. The first work therefore of the Spirit is to convince the soul that its sins are pardonable, and that reconciliation may be had.  
2. 'Tis Tenable, a man that hath this assurance of his salvation may keep it: whilst we walk circumspectly and answerable to our Principles, none can hurt us. Hence Paul challengeth all between Heaven and Hell to do their worst, Romans 8.35, etc. Who shall separate us from Christ, shall tribulation or distress, or persecution, etc.  
The Apostles Interrogation is a strong Negation. Q. d. Nothing whatsoever shall be able to separate us from Christ, neither the pleasures of Life, nor the pains of Death, neither the height of Prosperity nor the depth of Adversity, neither present nor impendent evils, nothing can separate us from Christ.  
1. The Elect cannot separate themselves from Christ: they cannot sin as the wicked do, because the seed of God abideth in them; (id est) his Word and Spirit dwell in their souls; besides Christ ever liveth to make Intercession for them, and they are kept by God's power against that inbred corruption that is in them, 1 Peter 1.5.  
2. Not the World with all its Terrors or Pleasures, for in Christ our Head we have overcome the world, john 16. ult. and by Faith we daily overcome it, 1 John 5.4.  
3. Not Heresies nor Heretics; well may they try and trouble the Godly, but they shall never be able to deceive the Elect with a Totall and Final seduction, Matthew 24.24. The Righteous are an everlasting Foundation, Proverbs 10.25. They build on the Rock, so that no storms or tempests can remove them.  
4. Not Death itself; carnal marriages may be and must be dissolved by death; but this spiritual marriage of the soul to Christ is perfected and consummate but not abolished by death: hence the elect triumph over it, O death where is thy sting? 1 Cor. 15.55. This may kill us but it cannot hurt nor conquer us.  
5. Not the Devil nor all the powers of hell, Matth. 16.18. the gates of hell shall not prevail. It is a Meiosis. q. d. The Church of Christ shall be so far from being overcome, that it shall overcome all Satanical power and policy whatsoever. Christ is stronger than the strong man armed, the Lion of the Tribe of Judah is too strong for the roaring Lion. He hath led captivity captive (i.) sin and Satan that sometimes led us captive, Christ hath conquered them and Triumphed over them openly upon the Cross, Colos. 2.15. God may and doth suffer Satan to tempt and try us but never to overcome us totally and finally. He hath promised that the seed of the woman shall break the Serpent's head, and that he will tread down Satan under our feet, (Rom. 16.20.) So that the evil one shall not touch us so as to hurt us with any deadly wound, (1 john 5.18.) or with a qualitative touch (i.) to alter our quality from good to evil, so that we should lose our gracious disposition and prove perverse.  
6. No Creature, nothing within us, without us, above us or beneath us, in all these we are more than 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supervincimus, vel supersuperamus.  Conquerors even Triumphers through Christ that loved us, Rom. 8. ult.  
7. Not 
Non ex su● natura, sed ex Dei gratia ut Medici venena venenis, ita Deus dolores doloribus tollit. Aug.  Sin itself; if any thing in the world could hinder our Salvation it is sin, but as a wise Physician so order poison that it becomes a Medicine, so the most wise God who brings light of out darkness and good out of evil, makes the sins of his people a means to cure and kill sin. Their falls make them more humble, wise, watchful and circumspect for time to come. Thus all things work together for good to those that are good, Ro. 8. ●8.  
3. It is a most desirable thing. If it be wisdom and desirable to make houses and lands sure (jer. 32.9. to 11, 12.) and riches sure, (which yet are but unsure and uncertain riches when we have done all) then (à fortiori) to get assurance of these durable and everlasting riches is the greatest wisdom in the world. We should therefore 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magis Studete, festinate & omnem adhibitote curam & diligentiam.  rather give all diligence to make our calling sure, we should studiously and earnestly labour after this assurance in ourselves of our effectual calling, by our faith and good works, 2 Pet. 1.5, 10. We have many things to do and suffer and what our ends may be we do not know, but without some assurance of God's favour we shall not be able to hold out, but shall sink under our burdens; and therefore the Lord is pleased to give his some clusters of these grapes, and some glimpses of his favour before they come to their celestial Canaan. It is true, he might have kept us in doubts and darkness all our days and have given us no light of his face nor evidence of his love till we came to Heaven. But such is the riches of his goodness to his people, that he doth not only give them Heaven hereafter, 
In two cases God gives early assurance when he makes others wait longer for it. 1. When he intends men shall die betimes, he doth ripen their graces betimes. 2. When he calls men out to great services immediately after their conversion, as he ●id paul. Strong. 31. Ser. p. 603.  but he also assures them of it even in this life, and so they have Heaven upon earth, and are happy here under the assured hope of happiness hereafter. These comforts have begun here which shall never end.  
[See more in Davenants Determine. q. 3. Prideaux fascicul. p. 269. Paraeus contra Bellarm. 1. Lect. 272. c. 8. Dr. Wards Suffrag. pag. 199. Wendelin. Theolog. l. 1. c. 25. p. 145. and his Exercitat. 122. Mr. Brooks Treat. of Assurance. Mr. Culverwells Serm. on 2 Pet. 1.10. Mr. Burgess Spi. Refining. Serm. 1. l. 12. Mr. Baxter Saints Rest l. 3. c. 7. p. 147. and if any yet shall desire more let him peruse Dr. Wilkins his Ecclesiastes p. 125. edit. 3.    

Observation 2.  
2. The Salvation of God's Elect is sure. It is laid up by a righteous judge for them. As they are assured by God's Spirit of it, so it is made 
V. Dr. Prideaux Lect. 7. De certitudine salutis, & Tactica S. l. 2. c. 9  sure to them. They are in Covenant with God, and Covenant mercies are sure-mercies, 2 Sam. 23.5. Isay 55.3. So that this Crown of righteousness is sure. 1. In respect of the keeper of it. viz. The great Lord keeper of Heaven and earth, he keeps this crown for us, and us for it, 1 Pet. 1.4. He is our father who hath prepared for us a Kingdom, Luke 12. 3●. 2 Cor. 5.1. 2. In respect of the Place where it is kept, it is laid up in Heaven where no moths can corrupt, nor thiefs break through and steal, Colos. 1.5. The crowns of Kings are kept in Castles, but the Crown of God's people is kept by God himself in Heaven.   

Observation 3.  
3. God hath a Crown of Glory for his people. Here we have a crown of Thorns, but in Heaven we have a Crown of Glory. Here we are afflicted, tossed, tempted and have no reward many times for our labours, I but great is our reward in Heaven, Matth. 5.12. james 1.12. Earth is the place of weeping, Heaven is the place of rejoicing. Christ himself was crowned with Thorns here, but in Heaven with Glory, Heb. 2.7. He that hath the crown of Glory here must look for a crown of Thorns hereafter. He that hath all his consolation in this life (as Dives had Luke 16.25.) must look for none in the next. We must suffer with Christ here if ever we will reign with him in Heaven, 2 Tim. 2.12. Rev. 4.4.   

Observation 4.  
4. All Believers are Spiritual Kings. Crowns are for Kings and Conquerors and not for ordinary persons. We are not born Kings but we are made so by Christ, Rev. 1.6. and 5.10. 1 Pet. 2.9. They rule over sin and Satan and conquer all the enemies of their Salvation in Christ and by his power, john 16.33. Rom. 8.37. Gal. 5.24. 1 john 5.4. They are married to Christ and by reason of this Spiritual Union they come to have communion with him in his privileges, as the wife partakes of the husband's honour. Christ hath made us Heirs and Coheirs with himself, Rom. 8.17. This may Comfort us in our straits here, it may be thou art poor, contemned and cast out of all; I but remember Christ hath made thee a Spiritual King, and so thou art rich, Rev. 2.9. In him we are Lords of all. all is yours, 1 Cor. 3.21, 22. though we have little in possession for present, yet we have much in reversion. Only it behoves us to walk as Spiritual Kings, leading Holy, Heavenly, Spiritual lives. It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things, this is as if a King should leave his throne and go rake in a kennel, or fight for bones. We may well trust God for crusts who hath promised us a Crown, he that hath given us his Son (which is a greater gift than ten thousand worlds) with him will much more give us all things, Rom. 8.32.   

Observation 5.  
5. Christian's may have an eye to the recompense of reward. In our race we may eye the crown which is set before us to quicken and encourage us in our course. Though our work be hard yet our wages is great. We shall have a sure Reward, Prov. 11.18. a full Reward, 2 John 8. an everlasting Reward, 2 Cor. 4.17.  
1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it. But God hath used Heaven and Happiness as a 
Finis dat amabilitatem & facilitatem mediis.  Motive to quicken us to obedience, as appears, 2 Tim. 2.12. james 1.12. and 5.7. Rev. 2.10. God will not be served by his creatures for nought, all his precepts are backed with promises, he never says to the house of jacob seek my face in vain, Isay 45.19.  
2. The Servants of God have practised it. Moses had an eye to the recompense of Reward, yet was no 

Amor mercedis non est amor mercenarius.  
V. Burroughs Moses Choice cap. 40 & 53.  
Contemplatus est Moses mercedem ut beneficium non ut de bitum, ut haereditatem non ut salarium, filial affectu non mercenario, non ut mercedem dandam ex commisso sed ut premium dandum ex promisso Vt acu●è Spanhem. Dub. Evangel. 88   mercenary man, Heb. 11.26. and so had Christ who was greater than Moses, Heb. 12.2. Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ, Philip. 3.13, 14. Colos. 1.5. and David comforted himself in the midst of his conflicts with this, that God would yet bring him to glory, Psal. 73.24. Only this Caution must be remembered that in all we do or suffer God's glory must be the 

Aliud est ad mercedem respicere, aliud rantùm ad illud respicere. Aliud primariò, aliud secundariò ad illam respicere. Vix diligitur Iesus propter jesum. Aug  
Solus est Dous summum bonum & ultimus finis intellectualis creaturae, & propter se amandum.  
V. D. Kendal Sancti Sancit●. c. 5. & Dr. Bolton Bonds of Christ's freedom p. 241. etc.   ultimate and primary end we look at, 1 Cor. 10.31. Colos. 3.17. We must love Christ for himself and for his own excellencies, and not for loaves or self-respects. We are never sincere till we can serve Christ simply out of love to himself, purely in obedience to his Commands only because he requires it.   

The Lord. Observation 6.  
6. Christ is the Lord. He is God coeternal and coequal with his Father. See this largely proved. V. 1.   

Observation 7.  
7. Christ is a righteous judge. Yea, 

Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that just one by way of eminency and special propriety, Acts 22.14.  
Nemo hunc judicem poterit fallere quia est ipsa sapientia, nemo poterit delicta sua occultare, quia pollet Omniscientiâ; nemo judicii sententiam flectere, quia est ipsa justitia; nemo poterit ●ffugere quia est ipsa Omnipotentia. Bonavent. Sorm 72. de Temp.   righteousness itself. He will give to every one according to his works. His Judgement is the Judgement of God and so must needs be true and just, Rom. 2.2. He is the judge of all the world and cannot act unrighteously, Rom. 3.5, 6. He may as soon cease to be, as cease to be just; with him is no respect of persons, no power, kindred, gifts or greatness hath influence upon him, Rom. 2.11. 1 Pet. 2.17. He judgeth not according to the outward appearance and colours of things, Isay 11.3. but according to the truth of every case & cause, Rom. 2.6. His judgement is true without error or mistaking, Rev. 19.11. Then poor, afflicted, oppressed ones shall be relieved, Psal. 72.24. and the wicked shall not be able to stand in Judgement, Psal. 1. ult. God smites his hands in anger against unrighteous persons here, Ezek. 22.6, 7.12, 13. And bars them out of his Kingdom hereafter, 2 Cor. 6.9. Be Patient then my Brethren till the coming of the Lord, and let the remembrance of this righteous Judge comfort thee against all unrighteous judgements which shall here pass against thee, Eccles. 3.16, 17. and 5.8. 1 Cor. 4.3. james 5.7.  
2. Labour to resemble Christ in Righteousness. As we must be perfect as he is perfect, so we must be righteous as he is righteous by way of similitude, though we cannot by way of equality, yet in our degree and according to our measure we must resemble him; having righteous Habits, righteous Principles and righteous Practices. God loves to meet those in ways of mercy who are not only 
Facienti justitiam, Hebraei utuntur Participio praesentis Temporis ut significent non unam actionem sufficere, sed totum vitae tempus requ●●i ad justitiae studium. ●eatus non qui cogitat, audit, loquitur, sed qui operatur justitiam. Luther.  Praisers, but Practisers of righteousness, Isay 64.5. The eye of God's special Providence is on such, Psal. 11.7. and 34.15. He will so openly and visibly reward them that even the wicked shall say, Verily there is a reward for the Righteous, Psal. 58.11. When Families be habitations of righteousness than they are blessed habitations and prosper, jer. 22.15. and 31. 23. This exalts a Nation, Prov. 14.34. and brings peace to people, Psal. 72.1, 2. Isay 26.2. and 32.17. To such God will reveal his secrets, Prov. 3.32. Their memorial shall be precious here, Prov. 10.7. Psal. 112.6. 2 Cor. 8.18. and they shall have Heaven hereafter, Psal. 15.1, 2. jer. 33.15, 16. The Crown of righteousness belongs to such righteous ones, Matth. 11.43. and 25.46. Though the wicked may kill them, yet they cannot hurt them, for the righteous have hope even in death, Prov. 14.32. Magistrates especially must do Justice impartially to all, like Levi (in this case) they must know neither father nor mother, Deut. 33.9. they must resemble Christ for whom they Judge who is no respecter of persons, john 2.4. No 
Nec Hesperus nec Lucifer form●sior justitiâ. Aristot.  Star so beautiful as Justice. It pleaseth God above all Sacrifices, Prov. 21.3. It is a mean to stay plagues, Numb. 25.17, 18. When Achab was stoned there was peace in Israel, josh. 7. When Saul's sons were hanged the famine ceased, 2 Sam. 21.24. It is not 
See Dr. Stantons Serm on Psal. 106 30 p. 9 1644. Mr. Fairecloth Serm. on josh. 7.25. p. 24. preached 1641.  Cruelty but Mercy to cut off incorrigible evil doers from a land, with such Sacrifices God is well pleased.   

Shall give me. Observation 8.  
8. Eternal blessedness is the free gift of God. Here is no fore-seen faith, works, 

Causa efficiens impulsiva Electionis est solum Dei beneplacitum & pura puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gratuita ejus dilectione erga nos funda'a.  
Vocatio ad foedus, ad munus, ad martyrium est à gratia. Phil. 1.29.   merit, desert; but from our Election to our Salvation all free grace, love and mercy. Grace is the springhead of all our mercies, it is the Title page of the book of Life.  
1. Our Election is wholly free. It is but a remnant through the Election of grace that are saved, and if it be of grace than not of works, else grace were no grace, Rom. 11.5, 6. and 9.11, 18.  
2. Our Vocation is of free Grace. When we were dead in trespasses and sins he quickened us, Ezek. 16. Ephes. 2.1. he called Abraham when he was an Idolater, josh. 24.2. Manasses a bloodsucker, Paul a persecutor, it is not for any merit of ours, but of his own mere goodness that he calls us, 2 Thes. 1.11. 2 Tim, 1.9. God freely called and quickened the Ephesians (2.5.) when they were dead in sins (i.) Insensible, Impotent and odious to God and good men, by reason of their Idolatry (Acts 19) And hatred of piety, there is but one good man amongst them and (it is said) they banished him out of their city; Magic and witchcraft abounded amongst them witness those Magic books which they burned at their conversion, 
V. D. Hammond in locum. They used curious Arts (i.) Magical Charms and Sorcery.  Acts 19.19. Hence that Proverb, Ephesiae literae, Ephesian words or writings (i.) their charms, and spells; yet these Idolaters and Sorcerers God was pleased at his own free grace to call, here he planted a famous Church, and Christ himself writes an Epistle to them, Rev. 3.1, 2, 3. and commends those that sometimes were the worst in the world.  
3. Our Adoption is free, of Canaanites he hath made us Israelites, of sinner's sons, of foes friends, and of heirs of hell, heirs of Heaven; before we were born he did predestinate us to be his Adopted ones, Eph. 1.5.  
4. Our Redemption is free; God freely sent his Son into the world to save us john 3.16. it was grace, the riches of grace that redeemed us, Eph. 1.7.  
5. Our justification is of freegrace. Christ's righteousness is freely imputed to us for righteousness; and faith is freely given, Rom. 3.24. Ephes. 2.8. Philip. 1.29.  
6. Our Sanctification is free. He heals our back-slidings and loves us freely, Host 14.4. Ephes. 2.4, 5. to extract sweet out of sweet, nature and Art can do it, but to bring light out of darkness, good out of evil, and sweet out of bitter is a work of Omnipotency, it is no less than the change of nature.  
7. Our Salvation and Glorification is free, Luk. 12.32. Rom. 6. ult. This then overthrows the doctrine of the Papist, Arminians and Semipelagians who cry up fore-seen faith, preparations, good works, and an improvement of the means of grace, as causes of Election; whereas God chose us not because we were Holy, but that we might be Holy, Ephes. 1.4. and 2.10. we are created to good works, not for them. He did predestinate us not because we were conformable, but that we might be conformable to his Son in Sanctification, 
Quicquid est causa causae est causae causa●i sive ●ffectûs, at effectus non potest esse prior suâ causà.  Rom. 8.29, 30. Predestination is the cause, Vocation and Faith which comes by hearing is but the effect of it, and so cannot be before its cause; hence the Scripture so oft tells us that we are chosen to Obedience, not for Obedience, 1 Pet. 1. 2. and that as many as were ordained to eternal life believed, they did not first believe that they might be ordained, but they were first ordained that they might believe, Acts 13.47. 2 Thes. 2.13. Paul obtained mercy not because he was faithful, but that he might be faithful, 1 Cor. 7.25. 
Prioritate naturae & ordinis elegit homines ad vitam aeternam tanquam ad sinem, deinde ad media conducentia ad sinem.  So that in order of nature faith is after the decree of Election, for God first decrees the end, and the means conducing to that end; so that it is not by works of righteousness which we have done either before conversion or after (the Apostle excludes them all from meriting Salvation) but by mercy we are saved, Tit. 3.4, 5. this grace unexpectedly appeared when we were dead in sin and so were merely Passive in respect of the habit of grace, though in other respects we are partly Active and partly Passive; when we did not once dream of such a mercy yet then did it shine upon us; 
Illuxit gratia (i.) subi●ò & improviso nobis illuxit nil tale quaerentibus aut sperantibus.  and if God should choose men for their fore-seen goodness he must choose none, for we are all by nature alike, there's no difference by nature between jacob and Esau, Peter and judas, 
Ex mera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discrevit istas personas ab aliis in eadem massâ & sub eodem reatu existentes, nec ullâ dignitate, qualitate vel dispositione aliis praecellentes.  Rom. 3.9, 22. and 4.9. what did God see in Abraham, Rahab, Manasses, Paul why he should choose them? There was much in them why he should refuse them.  
Let us then renounce all confidence in ourselves or any thing that we have done, 
In nullo gloriandum est quia nihil est restrum. Cyprian.  for if we merit any thing it is destruction, for sin is our own and perfectly evil, but good is not our own nor perfectly good. The Apostle excludes all distinctions and ascribes all to grace, Ephes. 1.4. to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cried grace, grace, Zach. 4.6. So must we from our Election to our Glorification cry grace, grace. How doth Paul in all his Epistles exalt grace and ascribe all to it! By the grace of God I am that I am, 1 Cor. 15.20. Let the wise man glory in his wisdom, and the rich man in his riches, as for me I will glory in the Grace of God, for by the Grace of God I am that I am. All is grace, abounding superabounding grace, Rom. 5.8.  
1. It is God that gives preventing and preparing grace, (Psal. 10.17. Phil. 2.13.) whereby he draws us to himself, and makes us willing to believe and obey.  
2. He follows us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere; there is a Divine manutenency which keeps us from falling, Psal. 73.23. Hence the Scripture takes all from man and gives all to God, It is he that works all our works in us and for us, Isay 26.12. Every good gift comes from him, Jam. 1.17. It is by mercy and truth and not by our merit that our sins are pardoned, Prov. 16.6. As jacob said of his riches and children (Gen. 33.5, 11.) God hath showed mercy to me and hath given me all this, and these are the children which the Lord hath given me. So the Lord hath showed us mercy in giving us Faith, Repentance, Obedience, and these are the Graces which the Lord hath given us; and therefore as all rivers come secretly and silently from the Sea, but return openly thither again; So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise. We must not kiss our own hand (job 31.27.) nor sacrifice to our own nets, but with the Church give all to God, Psal. 115.1. So did Christ Matth. 11.25, 26.  
2. This may comfort us in the sight and sense of our wants and weaknesses, that we are not now under a Covenant of works, but under a Covenant of freegrace, now we may buy without money, Isay 55.1. God is gracious and loves freely, he loves us because he loves us, it is his good pleasure so to do, the moving and impulsive cause is in himself, Deut. 7.7, 8. he is gracious and will not contend for ever▪ Psal. 1.3, 8, 9 but though he see our ways (how evil they be) yet he will heal them (freely) Isay 57.18. I have seen his ways and I will heal him, a strange expression, one would think he should have said, I have seen his ways and I will destroy him, but such is his pity to the sons of men that though he see their rebellions and perverse ways, 
See Mr. Culverwell on Isa. 43.25.  yet for his own Name sake he freely heals and pardons them.  
2. It may comfort us against final Apostasy, if our Salvation were grounded on ourselves, if it were conditional depending on our free will we might justly fear; but since it is grounded on the unchangeable purpose and good will of God we are safe, for his purpose is sure, Rom. 9.11. And his foundation firm, 2 Tim. 2.19. His counsels shall stand in despite of all opposition, 
Our estate in Christ is better than that of Adam in 6. respects.  Isay 14.27. and 46.10. We stand not now by our own power or will, our Salvation is not now in our own keeping, but in Gods (1 Pet. 1.5.) and so it is safer than Adam's was in the state of Innocency.  
3. It may comfort us in respect of the Nation, 
Smith on Creed. A●t. 7. Ser. 49. p. 450.  though we be a sinful rebellious people, a Nation unworthy to be beloved by reason of our Apostasy, unfruitfulness, unthankfulness and unanswerable walking to the light and love which God hath showed us, yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him, 
See M●. Bridge his ●erm on that Text preached. Nou. 5 647.  Psal. 106.8. So we have hopes that for his own Names sake he will save ungrateful England. No Nation under Heaven hath such cause to admire freegrace as we have. The Lord hath made us wait on him in a way of mercy, when for our great provocations he might have made us wait on him in a way of Judgement. We have great reason to serve him with gladness in the abundance of all things, since he might justly have made us serve him with sadness of heart in the want of all things. He hath made us the Head of the Nations; when he might (for our abominations) have made us the Tail; he hath set us above in Victories and successes at Sea and Land, when he might justly have set us beneath. Well, let these mercies improve our Graces and not our Vices, lest the Lord consume us after he hath done us good, and as he hath made us famous for blessings, so he make us infamous for our abuse of them to all generations, I●sh. 24. 100LS. If we still do wickedly what can we expect but that we and our Rulers should perish, 1 Sam. 12. ult.  
Oh then let the remembrance of God's freegrace and mercy Humble us, nothing melts the heart like this, when the Soul considers how God hath pardoned his sins, washed him and cleansed him who was a poor loathsome polluted wretch, quickened and revived him who was dead in sin: nothing works such an absolute and strong aversation of the heart from sin, and fortifies it against it, as the remembrance of this 
Gratia gratis data est gratissima.  free love doth. This makes a man even to loath and abhor himself for his disingenuous carriage towards God, Ezek. 6.9. and 16. and 20.43, 44. and 36.31. This makes the soul to say as Mephibosheth said sometime to David, (2 Sam. 9.8. and 19.28.) All my Father's house were but dead men before my Lord the King, yet didst thou set thy servant to eat bread at thy own Table.   

At that day. Observation 9  
9 The day of Judgement is a signal remarkable day. It is That day of days, that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies; hence the Scripture puts an Emphasis on it. That day (i.) that great and terrible day to the wicked (
See Mr. jenkyns p. 246. folio.  jude 6. when Angels and men shall be brought to the bar, and the great ones of the world who have judged others must now be judged themselves. That great and comfortable day to all the Saints when Christ will own them with an E●ge before men and Angels. but of this before V. 1.   

Observation 10.  
10. The full reward of God's servants is reserved till the last day. 'Tis at that day: the day of judgement when Gods Paul's be fully rewarded. 'Tis true; the righteous have some glean here, some clusters of Grapes they have before they come to their Celestial Canaan, and as soon as ever their souls depart they be in bliss, but their full reward and blessedness is reserved for the last day, 2 Cor. 5.10. Hypocrites are all for present reward, they must 
It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habent, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recipiunt (i) Portionem solatii ita habent, ut poste● nullam aliam expectare possint.  have it here, and they have it out and out, they must expect no more, Matt. 6.2. But a gracious soul looketh for his reward herefter, he expects his recompense at the Resurrection of the just, Luke 14.13, 14. This than must comfort us against the base usage of an ungrateful world, here many times Laban's of the world change our wages ten times, Genesis 31.7. Ay, but remember great is your reward in Heaven. 'Tis not in this day, but at that day which we must look for our full reward. Here is the place of fight, Heaven is the place of rewarding. The Butler may forget joseph, men may forget our kindness, yea and the Saints themselves may forget what they have done, but God is not unrighteous to forget our labour of love, Heb. 6.10. Never any lost by serving God, not only For, 
V. Burroughs Moses Choice cap. 39  but In the very keeping of his Commandments there is great reward, Psalm 19.11. Prov. 3.16, 17. Secret Obedience at that day shall have open recompense, Matth. 6.6. and the least service shall not lose its reward, Mal. 1.10. Matth. 10.41, 42. Be it but a cup of cold water, yet if it be given in sincerity, it shall be surely rewarded.  

Pro poculo frigidae torrens Voluptatis.  Water is a common Element, and cold water costs us no charge to heat it, yet this almost undiscernible Charity shall in no wise loose its reward, 'tis a Meiosis (i) it shall be fully and surely rewarded. And because we are hardly brought to believe this, our Saviour useth a double Negative, and to put yet further past doubt, he addeth a Verily, a note of asseveration to confirm it. He that receiveth a Prophet shall have a Prophet's reward (i) the Prophet shall teach him the Truths of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequaquam perdet.  and instruct him in the way of life.  
2. After this life God will give him the reward of the Prophets in Glory. Gaius lost nothing by entertaining john, nor the Shunamite and Widow of Sarepta by loving Prophets. Yea, he that receiveth a Righteous man (though no Minister of Christ) yet receiving him because he is Righteous, and for the Truth's sake shall not miss of a reward: yea, he that shall show the least kindness to one of Christ's little ones (so the Saints are called: 

1. Because they are a little little flock, Luke 12.32.  
2. Because they are little in their own eyes.  
3. And most genuinely because they are accounted as Abjects and little set by in the world.  
4. They are beloved of God as little ones are of their Parents,) they shall surely be rewarded. Now if such small works of mercy be thus rewarded, what shall be given to those who are magnificently liberal for Christ, and give as Arannah to David, as Kings unto the King? 1 Samuel 24.23.    
If water be thus rewarded, what may we expect for our blood that is shed in Christ's cause? and if cold water from the Spring (which can hardly be called ones own) be thus recompensed, what may we expect for warm water from our brows and bodies in sweeting and labouring for the Church of Christ? There is not a man that serveth God faithfully, but he shall be rewarded fully, Numbers 14.24. If Cornelius pray and give Alms, they come for a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Monimentum quod nobis alicujus rei memoriam renovat.  memorial and standing Monument before the Lord, Acts 10.4. God hath a Book of remembrance for all that we do, Mal. 3.16. or suffer for him, our tears & flittings when driven from our habitations by wicked men, are all noted in his Book, Psal. 56.8. So that we never lose though we lose all for God, If Abraham part with all for God, God will be to him his exceeding great reward (Genesis 15.1.) according to the Saints desire, non Tua, sed Te, Lord put us not off with these low things, 'tis thyself that we desire for our choicest good, Psalm 73.25. Yea so bountiful a Master is he, that even external and Hypocritical service shall not go unrewarded, as we see in jehu, 2 Kings 10.30. Ahab 1 Kings 21.29. the King of Babylon, Ezekiel 29.18, 19, 20. and those wicked ones, Maluchis, 1.10.   

And not only to me, etc. Observation 11.  
11. Difference of Grace maketh not a nullity of Glory. Weak believers whose Faith is true, though it be but as a grain of Mustardseed, or as smoking flax which hath neither light nor heat, yet in the conclusion it proves victorious and getteth the Crown. 'Tis true, there are Degrees of Glory. 
Dantur gradus in glorificatione, consul subtis Altingium Probl. 64. Wendelin, Theolog lib. 1. cap. 27. Thes. 17. Cudworth on Gal. 6.7. Spanheim Dub. 135. Brochmand CC. De vita aterna. T. 2. p. 7072.  Eminent Saints, Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones. There is one glory of the Sun, another of the Moon, another of the Stars, and one Star differeth from another Star in Glory, 1 Cor. 15.41, 42. john 14.2. As there are Degrees of Torments in Hell, Matthew 10.15. and 11.20. Revelations 18.7. So on the contrary there are Degrees of Glory in Heaven. God will have it so to quicken us in his way and work, remembering that they which sow liberally, shall reap accordingly. All believers shall shine like the Sun, with the beams of Righteousness each one according to his Degree.  
As God in this life giveth to some a greater measure of Sanctification, so he will give to some a greater measure of Glory. As men's work is not alike, so their reward shall not be alike, 1 Cor. 3.8. else all believers being Kings and Conquerors shall have Crowns. Christ Will at last be admired not only of some, but of all that believe, 2 Thess. 1.10. They shall be gathered to the general Assembly, and to the Spirits of just men made perfect, Heb. 12.23. which may comfort weak believers if their Faith be sincere, (for it is not the strength but the truth of Faith which justifieth) Though it be not so eminent as others, yet God will not despise the day of small things, he preserveth not only strong Oaks, but also the bruised reeds; not only the light Torches, but the smoking week. Only we should not rest content with our wants and weaknesses, but strive after perfection that we may have a full reward.  
Suppose there be an hundred pots of different sizes filled with water, though their sizes differ and some are bigger than others, yet all are full, the little one hath its fill (according to its capacity) as well as the greater. So nothing shall be wanting to perfect the felicity of every Saint, God will be 
Deus eri● omnia in omnibus, sed non dicit omnia aqualiter in omnibus.  All in All to all believers, Psalms 17.15. 1 Cor. 15.28. Rev. 21. So that in respect of Objective blessedness it is the same in all, viz. God and the beatifical Vision of him and our full satisfaction and glorification with him. Yet there are Degrees of this Glory, as there is an Order and Degrees amongst the Angels whom we shall be like in Glory, Colos. 1.16, 17. Ephes. 1.21. Matthew 22.30.   

But unto them also that love his appearing. Observation 12.  
12. It is the property of the Godly to love and l●ng for the second coming of Christ. As the faithful before Christ's coming in the flesh longed for that first coming and rejoiced to see that day though it were far off, Luke 2.25.38. john 8.56. So believers now desire his second coming to judgement, and greatly long for that day (except it be in case of desertion, or after some fall, or in respect of their defects and unpreparedness) else when the Saints are themselves, and walk up to their profession, they cannot but long for that day, and that for these Reasons.  
1. 'Tis the day of consummating the marriage between Christ and his People, and therefore must needs be longed for by the Spouse of Christ. The 
* Quaevis verè● fidelis anima u●pote Christi Spansa, quae a●●habonem Sipritus accepit, cupidè desiderat sponsi coelestis adventum, sciunt enim, imo quotidiè experiuntur pii quod in hac vita velut in quodam carcere captivi ten●antur, sed. in die nov●ssimo sequitur liberatio. Gerherd de extreme. judic.  Spirit in the Bride saith, Come, Rev. 22.17. She hath made herself ready and therefore rejoyceeth in this marriage of the Lamb, Rev. 19.7. His appearing is not their fear, but their hope, Titus 2.14. they wait for it, 1 Thes. 2.10. and earnestly expect and desire it, Rev. 6.10 Heb. 9.28. and this is the difference between a chaste Spouse and an Harlot, the one rejoiceth in her husbands coming, the other feareth it. Yea, they do not only expect, but even hasten the coming of that day, by their earnest desires after it, and preparations for it, 2 Peter 3.12. and by keeping old and new fruits for Christ with sweet things, Canticles 7. ult. Christ hath promised to come quickly, and therefore their hearts like an Echo cry, Even so Lord jesus come quickly, Revelations 22.20. Canticles ult. ult. They daily pray, Thy Kingdom come: 
Non potest esse verus Christianus nec recitare orationem Dominicam, qui non toto cord huno diem desiderat. Luthe.  They long to have these days of sin finished and the number of Gods Elect accomplished.  
2. Now things are in confusion, and there is no effectual remedy against maladministrations and wrong judgements, but then Christ will review the judgements of the world and set all straight. As good men long for a Parliament, because they know that abuses will then be rectified; so these long for this general Assembly, when God will Rejudge the judgements of the world and vindicate the wrongs done to his people. Now Christ reigns in the midst of his enemies, and his Kingdom hath much opposition from the World and the Devil, but at that day Christ will fully subdue all his enemies, and take away every thing that hindered his Kingdom and obscured his Glory: and this also maketh the Saints long for his coming.  
3. Here God's people are tossed and troubled with many Tentations and our life is hid under many afflictions, but when Christ who is our life shall appear, then shall we also appear with him in Glory, 
Tot persecutiones animus quotidie patitur, tot periculis pectus urgetur, & delectat hic inter Diaboli gladios diu stare; cum magis concupiscendum sit, ad Christum, subveniente velociùs morte, properare. Cyptian, Sermon 4. De Morta.  Colossians. 3.4. This made Luther who in his younger days said, Thy Kingdom come, with some regret: yet after he had been exercised with variety of Tentations, there was no Petition more pleasing to him, 
Perversum est quem diligit timere ne vemat, & orare, Adveniet Regnum tuum timere autem ●e exaudiaris. Vnde autem timor, q. judex est? Num quid injustus? Nun quid invidus? nihil horum. Quis enim venturus est judicare te nisi qui venit judicari pro te? August. in Psalm 147.  nor which he more heartily desired then that God's Kingdom might come.  
4. Now we live by Faith, but then by sight, here we sow in Tears, than we shall reap in joy, now the world laughs and we weep, but then our sorrow shall be turned into joy. Here we are as unknown, then as known. Here we are vilified, than we shall be glorified, when in the sight of those that hated us we shall be for ever with the Lord, Luke 13.28, 29. and such glory put upon us as Christ shall be made marvellous in us, 2 Thes. 1.10.  
5. Believers are good and faithful servants and therefore love their Masters coming. They observe his command, and make in their daily exercise to keep a good Conscience, 
Amat advertum Domini qui illi●s Leges sequitur, & ex illis vitam instituit. Theodoret.  they cast up their accounts, and are friends of the Bridegroom, and therefore they long for his coming.  
6. The blessings which we shall receive at that day are very desirable blessings. It will be to us a day of jubilee, when we shall for ever be set free from all our enemies. It will be a day of rest when we shall enter upon our everlasting inheritance, a day of receiving wages for all our service. A day which will free us from all our miseries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in g●miscimus, suspiramus, anhelamus.  and supply us with all mercies. No wonder then that the Saints so earnestly long for it, and if all the creatures groan, and vehemently desire that day, Romans 8.21, 23. shall not the Spouse of Christ much more? 2 Cor. 5.2.  
Wicked men have their portions in this life, and rest content with present enjoyment,, and so desire not that day, besides they are men of evil consciences and are condemned already in the word, and in their own consciences (john 3.18.) which maketh them fear, and not desire that day, they could wish that Christ would never come. But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption, when Christ shall appear to their everlasting comfort. So that to love and long for Christ's appearing, 
Sermon 7. R. more in D. Sibbs his Sermon at S. Tho. Crews Fun. p. 49, etc. Symonds sight and faith c. 7, 8, 9, 10. Ca●yl on job 19 ●5.  is the Character and almost the definition of all true believers None can love it but they, and they cannot but love it.    

VERSE 9, 10. Do thy diligence to come shortly to me. VERSE 10. For Demas hath forsaken me having loved this present World, and is departed to Thessalonica, Crescens to Galatia, Titus to Dalmatia.  
WE are now come to the second part of this Chapter, wherein the Apostle treateth of many private and personal affairs.  
1. He desireth Timothy to come speedily to him to Rome, the Apostle had once some thoughts of going to Timothy, 1 Tim. 3.14. but since he was shut up in prison and deprived of that liberty, he now sendeth for him to come to him, having many things to impart to him before he died, probably touching the weighty affairs of the Church, or else that he might be helpful in promoting the Gospel in Rome, Italy, and in the places adjacent, since he wanted other helpers. What ever it was, it was no mean matter which made the Apostle send for Timothy beyond Sea, from his charge at Ephesus in Asia minor to come to him at Rome.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, da operam; festina, genuinè.  Do thy diligence, or hasten to come to me, he was near his end, and therefore he biddeth him hasten, and come speedily before winter, Verse 21. q. d. defer not thy coming till another year, but come speedily before I die.  

1. Observation.  

Nil mihi rescribas attamen ipse veni. Ovid.  1. Personal presence is to be preferred writing. The Apostle doth not say, Write unto me, but come unto me. Letters (we say) do not blush, yet they cannot express the lively affections of our breasts, as when men are present face to face with us.  

Vox Hominis, Vox Leonis.  Writing, is more general and flat, but the lively voice and quickening presence of a friend worketh more effectually upon us, Proverbs 27.17. Acts 18.5. When the Apostle would comfort the Romans he telleth them that he will come to them, (Romans 1.11, 12. and 15.24. 28.29.) that he might be comforted by them, and might comfort them.  
So john will not write to his friends but that he might the more effectually comfort them, he promiseth to come and speak with them face to face, that their joy might be full, 2 john 12. and 3. john 13.14. Paul will not write, but he will see the Thessalonians (1.2, 17, 18.) There is more Vigour in the Voice, then in dead Letters. Writing doth well, but lively conference doth much better. 
Habet nescio quid latentis energiae vivae vocis, actus, & in aures Discipulorum De Authoris ore, transfusa fortiùs sonat. Hieron. ad Paulin.  The speech of good men doth whet and excite men to love and good works, Hebrews 10.24. it doth Minister Grace to such as keep company with them, Proverbs 10.11. and 15.4. Ephesians, 4.29.   

2. Observation.  
2. The society and help of good men is much to be desired. There is much comfort and good to be gained thereby. Paul would never have sent so many hundred miles for a Timothy if there had not been more than ordinary sweetness in his society. Man is a sociable Creature, and God hath ordained mutual society for the quickening and increasing of his Graces in us.  
We want much of our comfort in the want of a good friend, which made David so sadly to lament the death of jonathan, and to complain that he was desolate, Psalm 25.16. and this made Paul to rejoice in the recovery of Epaphroditus his Friend and fellow Soldier, as a great mercy, Philippians 2.25, 26, 27. Solomon telleth us that two are better than one, Ecclesiasticus 4.9. As Ointments and perfumes delight the senses, refresh the Heart and quicken the Spirits, so the faithful Counsel of a loving friend is very precious, Prov. 27.9.  
Hence this communion amongst friends is called sweet Counsel, Psalm 55. 15. We are subject in this World to many Trials: Now God hath ordained the society of his People as one special 
* See Capel on Temptation Lib. 1. Cap. 6. Page 104. Edit. ult.  means to comfort us in them, Malachi, 3.16. james 5.16. This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine, Luke 10.1. Unsociable men are like blunt and rusty iron unfit for service. Solitariness and strangeness is not good: Solitary Birds are Birds of Prey: Communion is a means to breed and increase brotherly love, and to enlarge the Church, Acts 2.46.47. They were all together with one accord, and then it followeth, The Lord added to the Church daily such as should be saved. This is an Article of our Faith; we believe, a Communion of Saints, and oh that we did live as a People that believe our Principles.  
'tis Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven, when we shall all be gathered together into one Body, 2 Tessalonians 2.1. as the society of wicked men in their wickedness is a glimpse of Hell.   

3. Observation.  
3. The strongest Christians, sometime, may be helped by weaker. A Paul may stand in need of a Timothy. There is not a member in the body but is some way serviceable to the head.   

4. Observation.  
4. A Minister upon weighty and just occasions may lawfully be absent from his flock for a time.  
1. It must be but for a time. 2. The cause must be weighty. Timothy cometh from his charge to Paul (yet Tychicus supplies the place the while) who had great things to impart to him for the Churches good 'tis noted as an act of cruelty in the Ostrich, that she leaveth her Eggs, Lam. 4.9. Bishop Latimer wondered how men could go quietly to bed, who had great cures and many of them, and yet peradventure never preached in any of them constantly. It were easy to confute and confound these by Scripture, Reasons, Fathers, Councils, etc. But 'tis so fully done already by Master Blaxston in his Remonstrance against non-resident, and blessed be God 'tis so well purged out of the Church that I need say no more against it. 
See Bishop jewels Sermon on josh. 6. In the end of his Apology, Page 170. and Master Bowles his Sermon, john 2.17. Page 20.21.16.43.    

5. Observation.  
5. We may love one friend more than another. Timothy was Paul's beloved Son in the Faith, 1 Timothy 1.2. He was one whom he had taught and seasoned, he knew Paul's manner and course of life, he was one that Paul durst trust with his secrets, and so more fit to come to him and to serve him. Christ himself when he was upon Earth, and as he was man and lived amongst men as man, he was more familiar with some then others, and loved them more choicely. Christ loved all good men, but Lazarus, Mary and Martha, he loved more peculiarly john 11.5. Christ loved all his Disciples, john 13.1. But he loved john more especially, and therefore he is called by way of Eminency and special propriety, That Disciple whom jesus loved. john 13.23. and 21.7.10. To him Christ revealeth his secrets, he telleth him who shall betray him, and after revealeth the Revelation to him.  
As john excelled in Purity, meekness, sweet disposition and love to Christ. So Christ loved him accordingly. Parents do so, they have a more tender affection to one child then another, and friends do so, and we do so. True, we may not contemn any, no not the weakest, where we see but aliquid Christi, any glimpse of Christ's Image, we must love it, but where we see most of Christ, we may lawfully love most. According to the divers measures of Grace, so may the measures of our love be proportioned, hence we read of love and singular love, 1 Thessalonians 5.13. and though Paul's care were for all the Churches, yet was his love more abundant to that at Corinth, 2 Cor. 11.28. and 2.4.    

VERSE 10. For Demas hath forsaken me having loved this present World, and is departed to Thessalonica, Crescens to Galatia, Titus to Dalmatia.  
HEre we have the reason why he would have Timothy come so speedily to him.  
1. Because some had forsaken him, as Demas. Others were dispersed and gone, or sent by Paul to other places to preach the Gospel, as Crescens to Galatia, a Region of the lesser Asia, where the Jews were dispersed, 1 Peter 1.1. to these Paul writeth an Epistle, blameing them for their Apostasy. Thither Crescens one of Paul's Disciples and Companions goeth, not out of any love to this present world as Demas did, but to preach the Gospel. Titus went to Dalmatia. Paul had two Disciples which he loved as sons, viz. Timothy, and this Titus, the one he left at Ephesus, and this at Crete, Titus 1.4, 5. Paul's dear affection to him appeareth by that famous Epistle written to him. Dalmatia was a Region of Illyricum, where Paul is said to spread the Gospel, Romans 15.19.  
A great Question here ariseth, Whether Demas did well or ill in forsaking Paul, and whether he were a good man or an Hypocrite?  
Answer, Interpreters here are much divided, some (and those of the 

Calvin in locum, Ames.  
D. Reynolds, De lib. Apochryphis Lect. 207. p. 1135.   better sort) go about to excuse Demas, and say, that his love to all the world was only an ordinate, moderate love and care of the world.  
2. Others say, his Apostasy was not total, but partial, and that although he loved the World more than was meet, 
Some say Demas did repent (which I think to be the Truth) and then he did embrace this World but for a fit. Capel on Tent. Lib. 4. Cap. 1. S. 3.  and thereupon left Paul in his troubles and went to Thessalonica (a famous City of Macedonia) Either that he might get out of danger, or that he might Merchandise there, for there was great traffic, yet say they he repented of his fall and returned to Paul, as they would gather from Colossians 4.14. Philem. 24. Though he did for fear forsake him yet at last (say they) he returned.  
3. The Arminians to defend that uncomfortable Doctrine of the Saints Apostasy, would fain make Demas a Real Saint, and his Apostasy to be Total. But they must seek out for better grounds, for Demas (in all probability) was an Hypocrite, who had no rooted Faith, but went out from God's people because he was never truly of them, 
Elumbe est Argumentum à Meteoris ad fixas Stellas, ab Umbra ad substantiam, ab Hypocritis ad electos.  1 john 2.19. he was a Meteor that blazed for a time, and presently vanished; like jonathan that marched well till he met with honey.  
2. I answer, that the salutations mentioned in Colossians and Pilemon were written before this Epistle to Timothy which the Apostle writ in his second bonds at Rome, as the context and whole scope of this Chapter, (which is of more weight with me then a thousand Authors) showeth, especially, Verse 6.7, 8.16.17. So that it is gratis dictum said, but not proved, that those Epistles were written after this.  
3. It is said he forsook Paul now he was in trouble and had most need of help; he knew he could not side with Fawl but he must run many hazards in life and estate, and therefore he resolved to sleep in a whole skin and to save one, he leaveth him, choosing rather to follow his worldly occasions, and to provide for his own ease, profit, pleasure, then to suffer affliction with the people of God. 
Diligere hic (ut alibi in Scriptures) pro prosequi & amplecti usurpatur. Gerhard.  Hence he is said to embrace this present world, every word hath its weight.  
1. He did not lightly glance at the world, but he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amplexus est hoc praesens seculum, (id est) praesentis vitae commoda.  embraceth it with delight and contentment as his summum bonum and chiefest delight, and therefore 
Quem elgis praetulisti. Salvian.  preferreth it before Christ; He set his affections on it (saith Grotius) like the thorny ground, where the cares of the world, and the deceitfulness of riches choke the Word so that it becometh unfruitful, Matth. 13.22.  
2. The World (id est,) the things of this world (by a Metonymy of the Subject) such as riches, pleasures, ease, safety and carnal delights.  
3. This present world which is Transitory is opposed to Heaven and the world to come which shall have no end. Titus 2.12. We have seen before Verse 8. that the Saints loved the coming of Christ, but 
* Whether ever he recovered himself or not, and renounced the world which he overmuch loved is doubtful, seeing Paul endeth with forsaking of him, and the Scripture leaveth him in the embracing of this present world. A●tersol.  Demas is all for present profit, he loved this present world, he desired to have good days here and to live a quiet life without persecution or trouble. Now such love of the world is enmity against God, james 4.4. and a sign of a carnal man, 2 john 2, 15. Hence 'tis that the Scripture maketh the love of the world and the love of God diametrally opposite the one to the other.  
Is departed to Thessalonica.] Where he became an 
Dorotheus in Synopsi, Adeò proclive est ex servo Mammonae transire in Sacerdotem Diaboli. Doctor Arrowsmith Demas relictâ veritatis viâ, fit Haereticus eadem sentiens cum Cerintho. Epiphan. Haeres. 51. Malit molliter quiescere & deliciari in s●culo, quam cum Paulo periclitari pro Christo. Rolloc. in Colos. 4.14.  Idolatrous Priest (say some) others say that he turned Heretic denying the 
Dorotheus in Synopsi, Adeò proclive est ex servo Mammonae transire in Sacerdotem Diaboli. Doctor Arrowsmith Demas relictâ veritatis viâ, fit Haereticus eadem sentiens cum Cerintho. Epiphan. Haeres. 51. Malit molliter quiescere & deliciari in s●culo, quam cum Paulo periclitari pro Christo. Rolloc. in Colos. 4.14.  Deity of Christ. See whither Apostates fall when God forsaketh them, and whither the inordinate love of the world leadeth men. However, away he goeth to Thessalonica where he might be far enough from danger, where he might more securely enjoy the world.  

Observations.  
1. 'tis lawful (in some Cases) to name men. The Apostle to make others fear Apostasy names this back-slider. So verse 14. He nameth Alexander who was a malitions inveterate enemy to the Truth: yet this must be done with a great deal of Caution, it must not be used but when the person is an open, incorrigible, impenitent and gross offender, in this case Paul nameth Hymenaus and Alexander, 
Scelerati qui publicorum suo exemplo scandalorum Authores sunt, illi demum jure & merito suo personaliter taxantur● suisque nominibus exprimuntur. Zepper De Arte Contion. l. 2. c. 12.  and excommunicateth them for their blasphemy and heresy, 1 Timothy 1.19, 20. Such as sin in private must be admonished in private, such as sin of infirmity must be gently dealt withal, Galathians, 6.1. But when men will be so bold as to sin before all, Ministers must be so bold as to reprove them before all that others may fear, 1 Timothy, 5.20. If it do not better the party reproved, yet it may better others they may fear and say, either we 
Aut sumus, aut fuimus, aut possumus esse quod hic est.  are, or we have been, or we may be what this man is.  
Be the persons never so great we must not fear them, our Commission extendeth to all, we must say to Kings and Queens, humble yourselves, jeremiah, 13.18. Hosea, 5.2. Elijah telleth Ahab to his face that it was he that troubled Israel by his wickedness, 1 Kings 18.18. and Nathan telleth David a King, Thou art the man, john Baptist telleth Herod to his face of his incest.  
Ministers must so preach, as that the people they preach to may be made to know their abominations, Ezekiel 16.1. We must not beat the Air and reprove the sins of the Court in the Country, but with Amos when we come to Bethel, we must preach against the sins of Bethel, and in our particular Congregations we must preach against the sins of our Congregations.  
Our Application must be as a Garment fitted for the body it is made for: A Garment that is fit for every body, is fit for no body. What is spoken in general to all, few will apply to themselves. The only way to benefit our people is to apply the plaster to their particular sores. 
Quod dicitur omni, dicitur nullo.  This made Ahab to put on sackcloth, 1 Kings 21.20. And brought in so many thousand Converts, Acts 2.37. One Preacher that thus faithfully applieth the Word to his People, shall do more good in one year then another that preacheth in a general way and never cometh home to the Consciences of people, shall do in many.  
Caution, Only we must be careful that we do it not out of spleen or malice, 
See excellent Rules for this in Master Bernard's Faithful Shepherd. Lib. 4. Cap. 5. Page 334. etc.  or by-respects, We may in no wise shoot God's Arrows at our own marks; but all must be done in a Spirit of Love and meekness, so as we may win men to Christ, and then when people see that we do it sincerely, 
See four Reasons why people should not fret at such Preaching. Hildersham on john 4. Lect. 80. p. 329.  and out of love to their souls, though they may fret for a time, for sins are called Members, Colossians 3.5. and it is no pleasant work to part with them. 
The sheep should not hate the shepherd when he killeth the Vermin that would destroy them. ) Yet after they come to themselves, they will bless God for us. I have some experience of what I write, though I have met with some storms in the practice of it, (which thought to have blowed me out of all) yet God in his Wisdom hath so ordered it, that they settled me faster there; and I saw the Fruit of my Labours in the restraint of sin, and which is strange.  
I was unexpectedly a gainer in Temporals also; so good it is to venture for God. I know the World accounteth this to be Railing and Indiscretion; then Christ was a Railer, for he preached against the sins of the Pharisees to their Faces, and denounced eight woes against them, Matthew 23.  
Then, all the Prophets and Apostles were indiscreet Preachers, for they practised it: Paul was a discreet Preacher, yet when Peter had sinned openly, he reproveth him openly, Galathians 2.14. But why did Paul dishonour Peter before them all?  
Saint Jerome giveth the reason. The offence was 
Pulbicum scandalum non potuit privatè curari.  public, and the cure must be answerable. It is the complaint of a Learned man, that such discretion hath almost destroyed devotion, and this carnal Policy hath in a manner thrust out Piety: 'Tis no indiscretion to do what God commandeth us, 
See the necessity and excellency of such close Preaching in Master Hildersham, on Psalm 51. Lect. 8.9. Page 136. and 707. hooker's Souls Preparation, Page 94. and Atersol. on Numbers, Page 1080.  Isay 58.1. Ezekiel 16.1. 1 Timothy 5.20.   

2. Observation.  
2. The Godly must look sometimes to be forsaken by their bosom friend's. Demas was Paul's intimate acquaintance and coadjutor, yet Demas hath forsaken me.  
That David's enemies warred against him did not so much trouble him, but to see his Friends Who did eat of his bread and drink of his Cup to rise against him, this went near him; neither were they carnal Friends which thus forsook him, but even his Religious Friends, and such as went to God's House with him, and with whom he delighted to confer about the things of God, Psalm 55.15.  
Elijah complaineth he was left alone, job had his Wife and Friends against him, Christ was forsaken by all his Disciples, and had a judas, one of his own, that betrayed him, john 13.18.  
God in his wisdom hath so ordained it to wean us from the creature, and to make us trust in him and not in man who is a liar▪ either Actively and by Imposture; or else Passively by reason of impotency, he cannot perform what we expect from him, Romans, 3.4. Take heed then whom ye trust, be not hasty in this kind, wise and godly men have been decived in their choice of Friends, the heart of man is exceeding deceitful, we may eat many bushels of salt with them, and yet be deceived by them.  
True friendship is like a well-built Arch which standeth at first at a greater distance, 
Vide Tract. Danaei De amicitia Christo. Page 208. Fol. Clerk's Mirror, Chap. 56. Alsteeds Ethics, Lib. 21. Chap. 25. Page. 13.12. Aristot. Rhet. Lib. 2. Chap. 4. Weemse, 1 Volume Page 2. Lib. 2. Chap. 2. Page 103. Herles Policy Lib. 2. Chap. 16.  and thence leisurely groweth up into a greater closure at the top, and so it will stand the better for weight.   

Observation 3.  
3. Eminent Professors may become 
See this point fully cleared by Mr. Ant. Burgess on john 17.12. Ser. 7●. and Attersol on Philem. 24. p. 484. Gataker Ser. 2 P. in folio. p. 323.  grand Apostates. Demas is a Preacher of the Gospel, Paul's coadjutor, and is joined with Luke the Evangelist (Colos. 4.14.) yet for all this Demas hath forsaken me. This doctrine needs no proof we have too many sad instances of it in our own days. Such as begin in Hypocrisy will end in Apostasy. So did Hymenaeus, Philetus, Alexander, who at first were great Professors, yet at last become gross Apostates, 1 Tim. 1.20. and 2.2, 17. So did Amaziah 2 Chron. 25.2. see his fall, V. 14. Hypocrites seldom die undiscovered, such as pervert their way first or last will be known, Prov. 10.9. Such may fall fearfully and foully, totally and finally. Pelagius a man so seemingly religious that they who wrote against him were fain to conceal their names for fear of the people, yet at last became a great enemy to the Freegrace of God. Now the Reason of all this is, the way to Heaven is a straight and selfdenying way, beset with many troubles, hazards, losses, reproaches which make soft and delicate Hypocrites forsake it; they love with Ephraim to tread out the corn where they may have present pay, a bird in the hand with them is worth two in the bush, but they cannot endure ploughing which yields no present profit, Host 10.11.  
Let the fall then of this great Professor make us all to fear, let him that stands take heed lest he fall. Rest not in a bare Profession of Religion, a man 
See Mr. Chishulls Serm▪ on Acts 26.28.  may go far this way (as Demas did here) and yet be nothing. A man may be a great Professor, yea a great Preacher as Demas doubtless was who was Paul's assistant, they may have the gift of working Miracles as judas and others had, which is the greatest gift next to grace, they may cast out Devils out of others, and yet the Devil may dwell in their hearts and they be workers of iniquity whom Christ will never own, Matth. 7.21, 22, 23. Nothing but sincerity can preserve us from Apostasy. Let us therefore especially at our first setting forth, Dig deep, lay a good foundation, consider what the truth may cost us, and ask ourselves whether we can deny ourselves universally for Christ if we cannot or will not we are not fit to be Christ's disciples, we shall shrink in the wetting and start aside like a broken bow when a tentation comes, 2 Thes. 2.10, 11.  
2. Be familiar with the Godly, one living coal sets his fellow on fire. Two lamps or torches joined together burn the better. The Godly by their example, prayers and counsel will better us; good exhortations are a special preservative against Apostasy, Heb. 3.12, 13. When men delight in evil company they will forsake the Law, Prov. 28.4. If Solomon delight in Idolatrous women they will soon entice him to Idolatry.  
3. Take heed of spiritual Pride and 
Multi ad solidam eruditionem pervenissent nisi se pervenisse jam putâssent.  self-conceitedness which is oft punished with a fall, as we see in Peter, and in Q. Mary's time.  
4. Be not bare Hearers but be Doers of the Word, and then you have a promise that you shall never fall from grace here nor from glory hereafter, Psal. 15. ult.  
5. Improve all the means of grace, be much in Prayers, Hearing, Meditation, etc. God will be found in the use of means, Ezek. 36.37.  
6. Consider the judgements of God on Apostates. 
See 7 more Preservatives against Apostasy in D. Sibbs his Cordials. Serm. 10. pag. 185.  There is a woe gone out against them, Host 7.13. Psal. 125. ult. God loathes them, Heb. 10.37. If any draw back his soul will take no pleasure in them. It is a Meiosis (i.) he greatly abhors them. julian the Apostate died blaspeming. Lucian a Professor turns a scorner & is torn in pieces by dogs. Spira dies despairing. Henry the third King of France turning Papist thinking thereby to get the Monks on his side, 
See more Examples in Mr. Clerks Mirror. cap. 6. edit. 3.  a Monk killed him, he became contemptible to his people, Paris and all his great Towns revolted from him. So true is that, Such as despise God shall ●e despised.  
7. Consider that Apostates are Idolaters, they forsake their Creator to follow the creature and so make it their God; they forsake the fountain of living waters, and go to broken cisterns that can hold no water. This is so great a sin that God calls on the inanimate creatures to stand astonished that ever any people should be so mad, 
Amor tuus, Deus tuus.  jer. 2.12, 13. These bring an evil report on God's ways as if there were more comfort to be found in sinful ways then in them. We see many fall; one falls into poverty, another into sickness, a third into disgrace, but none falls so foully as the Apostate for he falls from God and goodness to the Devil and wickedness; yea, God complains of such as being worse than Idolaters who are constant to their Idols, jer. 2.10, 11. Yea they are perjured persons who have broken their baptismal Vow and are fled into the tents of God's professed enemies.  
woe then to England for Apostasy. Never was the Nation so grossly guilty of this sin as at this day, 
A calore ad frigus transitus est periculosus. V. Dyke on Conscience. c. 9 p. 145. etc.  how many have forsaken their first love and are grown old and cold? How many with Demas have preferred the love of this present world before the love of God; yea how many professors have turned blaspemers? And such as would formerly have pulled out their eyes to have done Ministers good (Gal. 4.15, 16.) now they are ready to pull out the eyes of those Ministers. Those that formerly could have gone ten miles to a Sermon, now will not go ten strides to hear one; formerly the Kingdom of Heaven suffered violence and the violent took it by force, now the Kingdom of Heaven offers violence to us and we run from it. Never such palpable Apostasy both in Doctrine and Manners (all things considered) since England was a Nation. It is easier now to write a book of Apostates than a Book of Martyrs. Oh foolish ungrateful England! dost thou thus requite the Lord for all his cost and care over thee? Is this the fruit thou givest him for above an hundred years Preaching? He comes now to look for grapes, and dost thou give him such wild grapes? Is this the Thanks thou givest him for answering all thy Prayers, for breaking the Plots and Powers of so many potent enemies, for giving thee so many glorious Victories and such undeserved success both by Sea and Land? He hath blest us with Peace plenty and the Gospel of Peace, for which of these mercies do we thus dishonour him? jerusalem's Apostasy was jerusalem's ruin, Isay 1.4, 7, 8. and if England go on thus to render evil to the Lord for all his kindness unto us a man that is no Prophet may see and say that England's ingratitude and Apostasy will be England's ruin, when Bethel becomes Bethaven God will mak● it a Beth-any a place of sorrow and affliction. God may bear with other sins but he cannot, he will not bear long with this, jer. 5.7, 8, 9, 10. Ezek. 9.9.  
[Against Apostasy see 

Dr. Prideaux. on Rev. 2.4.  
Mr. Baine on Rev. 2.4.  
Mr. Venning. on Rev. 2.4.    
Barlow on 2 Tim. 1.15. pag. 210, 211. Gatakers Ser. on Watching. p. 69. folio. Burroughs Host 2.7. Lect. 5.6. Church his Treasury pag. 73. Trapp's common place on Apostasy at the end of his Commentary on N. T. fol. pag. 1076. Pembles Ser. on Heb. 3.12, 13. pag. 563. folio.   

Observation.  
4. The inordinate love of this present world is the high way to Apostasy. It is not the world or the creatures, which are good in themselves, but the excessive and inordinate love of them, which ruins men. Other sins have slain their thousands, but this it's ten thousands; Hence the Scripture so oft condemns it, Matth. 6.24. to the end of the Chapter, and 13.22. james 4.4. 1 john 2.15. How many wise, and seemingly holy men hath this Witch deluded? How do these damps of the world extinguish the light of grace in the Soul? The hatred of the world is not so dangerous to us as the inordinate love of it; Persecutions quicken us, when the delights of the world lull us asleep, and the Devil rocks the cradle till we snort again in security and then he cuts the throat of the Soul. Why are so many like Nebuchadnezars Image, they have heads of gold but feet of clay? (Dan. 2.32, 33.) In 
V. Attersoll on Philem. 24. pag. 488.  youth they were gilded Christians, and seemingly full of spirit and life, but now they are old and liveless? The reason is the world and these present enjoiments have besotted them. This will keep men either from professing Religion, as the young man in the Gospel or from the power of it as judas, or else it will draw us from the profession and power of it, as Apostates. So that this may be the backsliders' Epitaph, Here lies one that forsook Christ to follow the world, that hath parted with Spirituals for Temporals, gold for dross, wheat for chaff, and Heaven for Hell. We should therefore moderate and mortify our affections towards these earthly enjoiments remembering that Our time is but short; we should therefore use the world as not abusing it by setting our hearts upon it, and so possess these worldly things, that we be not possessed of them, 1 Cor. 7.29, 30, 31. As we tread these earthly things under our feet so they should be little and low in our affections. 
Say as Luther in another case, Contemptus est à me mundanus favour & furor.  The Church is clothed with the Sun, but she treads the Moon under her feet, (i.) she hath a low esteem of all these mutable worldly things, Rev. 12.1.  
The worldling knoweth no better things and therefore he resteth content with his swill; as the bruit beast knoweth not the excellency of a man's life, and therefore delighteth itself in Hay and Provender seeking no better, because it knoweth no better: So the natural man knoweth not the excellency of a believers life, and therefore disdains it as folly and madness, resting content with the draff and dung of the world for his portion, let him have Corn and Wine he careth for no more, Psalm 4.6. The curse of the Serpent is upon such, they creep on their bellies, and lick the dust.  
As for ourselves, let us not descend, but ascend out of the Wilderness of this World, Canticles 3.6. and 8.5. 
Nihil in Mundo gloriosum praeter animum gloriam mundi aspernantem, & ad eam quae Coelestis est remis velisque, votis & factis contendentem, Doctor Arrowsmith, Tactica, S. Lib. 1. Cap. 4. S. 6.  In our Affections, Meditations, Prayers, Endeavours and Conversations; though our bodies be on Earth, yet let our souls be in Heaven, Philippians 3.20. Make God thy Riches, thy Rest, thy Portion, and then thou mayest say with David, Return to thy 
Inveni partum, spes & fortuna Valete, Nil mihi nobiscum, ludite nunc alios.  rest O my soul, Psalm 116.7. He shall never be 

Nunquam erit magnus cui mundus est magnus.  
Cui Christus incipit dulcescere, huic necesse est amarescere mundum. Bern.   great in whose eye the World is great, neither will Christ be sweet till the world is bitter to us. Hence it is that the Lord layeth Wormwood on the breasts of the World to wean us from its profits and pleasures, and much ado God hath even by them to mortify our love to it: How then should we dote on it if we had no crosses? 
Ecce turbatur mundus & amatur, quid si tranquillus esset? Formoso quomodo haere●es qui sic amplecteris foedum? Flores ejus quom●do Colligeres qui à spinis non revocas animum? Aug. Serm. 245.    

5. Observation.  
5. This world shall have an end and all things in it, it is not an everlasting world, 'tis but this 
Vide Burroughs, Moses Choice, Chapter 25.26, 27.  Present World, whose pomp and pleasures soon vanish away, 1 Corinthians 7: 29, 30, 31. Solomon who had made trial of them all hath written Vanity on them all, Eccles. 1.2. which may serve to cool our Affections to them.   

6. Observation.  
6. Sin blotteth a man's name, and blemisheth his Reputation. Demas for his worldlyness had a brand set on his name to the end of the World: 
* See Doctor Preston, judas Repentance,: p. 3. to 8.  judas that sold his Master for money is branded for a Traitor, and a Devil to Posterity: Which blots and butts are upon the names of Rehoboham, jeroboam and Ahab, who made Israel to sin with them. The worldling hath an eye of detestation put on him, Psal. 52.7. Lo, this is the man that trusted in his riches: Yea, Gods own people when for want of keeping the watch of the Lord they fell into sin, (though they repented) yet some scars remained, though the wound were healed, Piety is the best 
* Mandavit moriens Agesilaus, ne ullam sui corporis fingendi, aut aliâ imitatione pararent imaginem; si quid enim à me praeclarè factum id monumentum mihi erit: Sin minùs, ne omnes quidem statua opera Hominum illiberialium. Plutarch.  Monument and the most lasting. The Righteous shall be had in everlasting remembrance, Psalm 112.6. Proverbs 11.7. The memorial of the just shall be blessed, 'tis their name only that shall be kept green and flourishing like the rod of Aaron laid up in the Tabernacle.   

7. Observations.  
7. 'Tis an aggravation of a man's sin to sin deliberately against light, and conviction. Demas doth not sin here through passion or fear but deliberately and in cold blood (as we say) he deserteth Christ's Cause, and embraceth the world.  
Physicians say, that complicated diseases are very dangerous. 
Morbi complicati sunt perioulosissimi.  In this sin of Demas almost all the Aggravations of sin may be found.  
1. He sinned against great Light, he being a Professor, yea, a Preacher of the Gospel could not offend (in this kind especially) through ignorance.  
To sin for want of Light may excuse à tanto, though not à toto; it may extenuate, though it cannot excuse, 1 Timothy 1.13. Nothing aggravateth sin like this sinning against Light. He that knew his Masters will and did it not, was beaten with many stripes. When a man sinneth for want of Light, God usually beareth and forbeareth; But when Light is come and men are convinced of their sin, and yet will go on, this is presumptuous sinning, this is Rebellion which is as the sin of Witchcraft, it maketh sin exceeding sinful.  
1. To sin against the Light of Nature aggravated the Heathens sin, and they were punished for it, Romans 1. When they knew God in his Works, and yet did not glorify him by walking up to that light, God gave them up to a Reprobate sense.  
2. To sin against the Light of the Law is worse, the Jews that knew the Law, yet sinning against the Law were sorer punished than the Gentiles that were ignorant of it, Romans 2.9.  
3. But we have the Light of the Gospel, and so sin against both the former Lights and this too, which maketh our sin in some respects greater than the Devil's sin, for he never sinned against the patience of God, as we do, nor against the Tenders of a Redeemer and the offers of grace in the Gospel, Heb. 10.26, 27, 28, 29.  
2. Demas sinned against great Love. God had enlightened him, made him a Preacher of the Gospel, gave him a room in the affections of his chosen Vessel Paul, who had made him his Coadjutor, and commended him in his Epistles to the Churches, yet see his ingratefulness, Demas hath forsaken me.  
To desert an ordinary Professor of the Gospel when he is in bonds for the Truth, is ill; but to forsake a Paul his approved friend, an Apostle of Christ, and that in bonds for the Gospel (when the sincerity of a Friend is tried who should love at all times, Proverbs 17.17.) when it was honourable to live and die with him; yet now to forsake him was both inhuman and unchristian. And this aggravates England's sin. We cannot sin now at such cheap rates as formerly; Our sins (especially in this latter age of the World) are committed against greater Light, and greater love then ordinary; against greater Privileges, Experiences, Victories and Deliverances, than ever our forefathers saw.  
We have been exalted to Heaven in mercies, God hath made us his Darling Nation, and therefore we may justly look to be thrown to the lowest Hell for our abuse of them. 
Ingentia beneficia, ingentia vitias, ingentia supplicia.  If ever any Nation deserved a Bill of Divorce 'tis England. We have forsaken the Lord and therefore he might justly forsake us and say Loammi, ye are not my people, neither will I be your God, Hosea 1.9. God was angry with Solomon for sinning against him who had appeared twice unto him, 1 Kings 11.9. But how often hath the Lord appeared in the Tokens of his love to England, and yet we rebel against him. He taketh it ill to be thus wounded in the house of his friends, Zach. 13.6. As Absolom said to Hushai, Is this thy kindness to thy friend? So may we say to sinners, Is this your kindness to your Saviour for all his sorrow and sufferings? Do ye thus requite the Lord o foolish and unwise? Deut. 32.6. God keepeth a Catalogue of all his favours to us, and when we sin against them he is much displeased at it; as we see in David's case, where the love aggravates his sins by the mercies which he had showed him, 2 Samuel 12.7, 8. Fire mingled with Oil or Wine burneth more fiercely, so sins against great mercies are great provocations,  
The injuries of a friend go nearer to us then the injuries of a professed enemy when God shall nourish and bring up children, and they shall rebel against him, he calleth upon the very inanimate creatures to be astonished at this, Isay 1.2.  
3. He sinned against the light of good Example. Paul went before him in doing and suffering and glories in all as comfortable and Honourable, yet Demas deserts him, and is not this our sin? How many examples of Zeal, Piety, Chastity, Temperance, constancy hath God set before us in the Old and New Testament, and in our own days, and yet men will not follow? Such must know that they must one day answer not only for sinning against the light of the Word, but also for sinning against the Light and good Example of those who walked according to the Word, Hebrews 11.7. Noah's Faith condemned the Old World's unbelief, etc.  
4. To sin upon a light Temptation aggravateth a sin. Now Demas had no just ground for flinching. If he feared suffering for Christ, he knew the promise, That he who forsaketh Father or Mother, or Lands, or Life for Christ, shall have a hundred-fold in this present world, and could he have brought his Life and Estate to a better market?  
2 If he loved the World and found sweetness in that, Is there not more sweetness in him that made the World? Is not that which maketh a thing so, 
Quod efficit tale illud est magis tale.  much more so itself? And is not all the excellency that is in the Creature, in the Creator by way of Eminency, transcendency, and Causality?  
And is not this our Case? upon with small and light Temptations do we sin. What a slight matter maketh many men to curse, lie, swear, profane the Sabbath, etc. How many do not stay for a Temptation, but do even tempt the Tempter, and willingly choose sin rather than affliction; they are not Passively sold under sin as Paul was against his will, Romans 7. But they Actively sell themselves as Ahab did to do wickedly.  

Quantò major facilitas non peccandi, tantò majus peccatum  They make provision for the flesh, they seek occasion and company to sin withal: This Elective, deliberate sinning is very dangerous, and cometh near the Devil's sin, he rebelled against God of his own accord, and sinned without a Tempter, and therefore perisheth without a Mediator.  
5. To draw others into sin, aggravateth sin. Demas by his evil Example, brought an evil report on the Gospel, and did tacitly and interpretatively say there is much more sweetness in the world then in Christ and so drew others from the truth. This heightened Manasses sin that he made judah sin with him. 2 King. 21.16. So jer. 2.33. We have too many sins of our own we need not make ourselves guilty of the sins of others. When conscience shall be awakened and fly in thy face it will tell thee that thou hast not only undone thyself, but thy children, thy servants, thy neighbours have been the worse for thee, yea, and that many are now in Hell whom thy wickedness hath been a means to bring thither. This helped to humble Paul and therefore he oft tells us how he persecuted others and compelled them to blaspheme, Acts 26.10, 11. Many by their loose walking put a stumbling block in the way of their brother to the breaking of his bones. If a man should be the cause of the breaking a leg an arm or bone of another it could not but afflict him if he had any humanity left; but to destroy the Soul of thy brother, the most noble and precious part and so ruin him for ever; this may humble thee to the dust and afflict thee all thy days and make thee go with sorrow to thy grave.  
6. The greater the person that sins the greater is his sin. 
Vbi sublimior est praerogativa, ibi major est culpa. Salvian de Gub. Dei. l. 4. per totum.  Theft in a Judge is worse than in an Inferior person; for Demas a Teacher of others to teach Apostasy 
Magnates sunt magne●es.  draws many into sin. Such Cedars fall not alone but crush the shrubs that be under them.  
7. To sin against the Motions of God's Spirit and against checks of conscience, When they shall cry to thee, Oh do not this abominable thing which I hate! jer. 44.4. Yet thou wilt strangle these motions, and drive and drink away these pangs of the New birth, this aggravates sin, jer. 3.7.  
8. To be Incorrigible and sin against corrections and under the rod, heightens sin, jer. 2.30. and 5.3. Amos 4.6. to 12.  
9 To continue long in sin increaseth sin, When a man shall have been a Trader of sin from his youth, jer. 3.25. As it is a glory to be an old Mnason, an old disciple whom no storms could drive from Christ, so it is a great dishonour to be an old sinner whom no admonitions, no corrections could bring in to Christ.  
10. Consider that Infinite and glorious Majesty against whom all thy sins are committed. The greater the person we offend the greater is the offence. It is a more dangerous thing to strike a Prince then to strike an Inferior man. This makes all our sins Objectively infinite, there is no sin in itself small because there is no small God that we sin against. Sin is a despising and despighting of God and his Law, 2 Sam. 12.9. It doth what in it lies to 
Omne peccatum est Deicidium. See Mr. Burroughs, Sin the Evil of Evils.  Murder God, the sinner wisheth that there were no God to punish him, no Judge to sentence him. Atheism lies at the bottom of every sin. To abuse some eminent good man that never did us wrong but every day should be showing us favour and kindness, is great baseness: but for base sinful dust and ashes to Rebel and lift up himself against his Maker whom all the Angels adore, to abuse the God of Goodness who renews his mercies to us every morning, is the height of villainy.  
11. Consider the Multitude of thy sins how they are for number numberless and our backslidings have been increased, jer. 5.6. It was an aggravation of Israel's sin that they oft provoked him in the wilderness, Psal. 74.40. The Angels sinned but once and they were cast out of Heaven, Adam sinned but once and he was cast out of Paradise, but to multiply transgressions and relapse again and again and again into sin, argues an habit and custom of sin which is very dangerous.  
12. It aggravates sin, when it is committed against Vows and Resolutions of better obedience. 
The Schoolmen make 15. Aggravations of sin. Aggravat ordo, locus, mora, causa, scientia, tempus, Lucta pusilla, modus culpae, genus & status altus; Conditio, numerus, aetas & scandala, sexus.  The more bonds are broken in sin the greater is the sin. To sin after a Vow against sin increaseth sin, though the Act may be the same for Matter yet this Circumstance heightens it, and puts an accent upon it, it makes it cry louder and gives Satan a stronger Plea against the Soul, Lord here is a man whom nothing can restrain no bonds nor Vows Sacramental, Personal, National can keep him from sin, Lord let him be mine by Justice since he will not be thine by grace.  
13. When sins are Spiritual sins, it aggravates sin. Spiritual sins in their own nature (Et caeteris paribus) are greater and more displeasing unto God (who is a Spirit and pondereth our Spirits) then carnal and bodily sins. Fleshly sins make men like beasts, Drunkenness, Fornication, Gluttony, Murder, make a greater noise and bring more reproach on men from the world, but spiritual sins (all things considered) are most dangerous, for these make men like Devils. The Devils sins are not fleshly sins for he hath no body, but they are spiritual sins, hence they are called spiritual wickedness in high places, Ephes. 6.12. They are full of Pride, Envy, Blasphemy, Heresy, Hypocrisy. Many bless themselves that they are no Thiefs, Whores, Drunkards; when they are drunk with Pride, and full of Atheism, Unbelief, Hypocrisy and Heart-Idolatry. These are invisible sins, the world takes no notice of them, so much the more dangerous, inward diseases are most dangerous, and hardest to be cured. Publicans and Harlots that are given to carnal sins, are sooner converted, then spiritually proud self-conceited Pharisees, Matth. 21.31. 2. They are Radical, fundamental sins, they are the root and cause of all carnal sins. They are the Quintessence of wickedness, the wickedness of wickedness, Host 10.15. the very spirits (as I may say) of sin, the evil of evils, and the foolishness of madness, Eccles. 7.25. As Sampsons' strength lay in his locks, so the strength of outward sins lies in the heart; cleanse that and cleanse all. It is these inward lusts which war not only against the Peace, but against the Salvation of the Soul, 1 Pet. 2.11. Remove the cause and the effect well cease, lay the Axe to this root and the fruit will wither. This makes the Saints so much to lament that sin and corruption within them, job 25.4. Psal. 51.5. Isay 6.5. Rom. 7. And God calls on his people to wash not only their hands, but their hearts from wickedness, and though vain thoughts will be creeping in yet they must not suffer them to lodge there, jer. 4.14. Rooks (says Luther) may fly over my house, but I will not suffer them to roost there. The great work of Regeneration lies within, it is not sufficient that a wicked man forsake his wicked ways & words, but he must also forsake his Thoughts, Isay 55.7. Let the wicked forsake his way, and the unrighteous man his Thoughts. A moral man may shun evil acts, but a gracious man hates even vain thoughts, Psal 119.113. A man may be 
Sunt minoris scandali, sed majoris culpae.  far more wicked in his thought than he can in his Acts; men may act that wickedness in their thoughts which either through want of opportunity, or want of strength, or for shame they dare not do. They are the buds and blossoms, the seeds and principles of all sin, and what they want in weight they make up in number, Gen. 6.5. Acts 8.22.  
Let us now according to these thirteen considerations aggravate our sins, sin separately and singly considered is odious, but sin circumstantiated will appear exceeding sinful. A sore may be loathsome in itself, but when it comes to be searched then the filth and rotteness appears. That which keeps men from Repentance is their lightning and lessening of sin, they say of it as Lot did of Zoar, Is it not a little one? Or else they lay it upon the weakness of youth, or the bad counsel of 
Dyke Deceit of the Heart. chap. 13.  others, Adam lays his sin on Eve, Saul on the people, others lay it on the Devil, some way or another they hide their sins which hinders the prosperity of the sinner, Prov. 28.13. And therefore when the Spirit of God would effectually convince men of sin, and set an edge upon it that it might wound and humble us to purpose, he sets it before our eyes in its proper colours with all its aggravating circumstances. So all the servants of God in their Humiliations for sin to show their hatred and Holy indignation against it, they have heightened their sins by all its heinous Circumstances and Heart-humbling Aggravations. Their bitterest enemies could not speak so much against them as they have against themselves. job (40.4.) cries out I am Vile, Isay (6.5.) I am undone. David cries out of his folly and beastliness, 2 Sam. 24.10. Psal. 73.2. Agur in his own apprehension was more brutish than any man, Prov. 30.2, 3. See what Heart-breaking expressions Ezra 9 Neh. 9 Dan. 9.5, 6. have used.  

1. We have sinned and committed iniquity.  
2. We have done wickedly.  
3. We have rebelled against thee.  
4. We have departed from thy Precepts.  
5. We have not hearkened to thy Servants.  
6. We have not only sinned ourselves, but even our Princes and Superiors have rebelled against thee.   
But especially Paul puts up many Bills of Indictment against himself, and cries out I am the Chief of sinners (and in his own apprehension he esteemed himself so) the least of Saints, not worthy to be called an Apostle, and as if this were not sufficient, he goes on, I was a Persecutor, a Blasphemer, and injurious to Christ and the Saints, 1 Cor. 15.9. Ephes. 3.8. 1 Tim. 3.13, 15. But especially Acts 26.10, 11. the better to humble himself, and to magnify freegrace he sets down eight Aggravations of his sin. Many of the Saints did I shut up in Prison, etc.  

1. They were not lewd men that he imprisoned, but they were Saints.  
2. It was not for any wickedness that they had done that he thus used them, but for professing the Name of Christ.  
3. He did not cast a few, but many Saints in Prison.  
4. He kept them close Prisoners, he shut them up and gave them no liberty.  
5. He stays not here, but he helped to put them to death.  
6. As if this had not been enough he doth not only kill their bodies but he hurts their Souls also. He compelled them to Blaspeme. 
With Torments and threatenings he compelled them to deny Christ, yea, even to curse him, as was the manner of the Heathen in persecuting the Christians. Dutch Annot.  Not much unlike an Italian which I have read off, who set upon a man to kill him, the poor man begged for his life, the Italian told him if he would renounce his God he should have his life, which when he had done he killed him, saying, now he was fully revenged on him, for he had killed both body and Soul.  
7. Yet he stays not here but he was mad, exceeding mad with rage and fury against the poor Saints of Christ. 
Insanissimus fui Papista▪ Luth.  So Luther confesseth that in the days of his ignorance he was a mad Papist.  
8. Such as he could not catch and kill them he persecutes to strange cities, he made them outrun their houses, wives, children, etc. and shift for themselves.   
Thus Paul like an hungry Wolf worries the poor Lambs of Christ, till Christ meets him in his Ruff, unhorses him, humbles him, and makes him of a Persecutor to become a Preacher of the Gospel. St. Austin after his conversion how doth he lament the robbing of an Orchard in his youth, 
August. Confess. l. 2. c. 4.6, 7. V. Boltons' little Treatise of Humil. pag. 28.  and aggravates it by five Circumstances. Let us imitate these Saints, and beseech the Lord to convince us of the Vileness of sin and then of the excellency of Christ, john 16.9. First that he would give us the 
See Mr. Fords Treatise of the Spirit of Bondage.  Spirit of bondage to fear and tremble under the sight and sense of our sins, 
See more Aggravations of sin, in D. Bolton on 2 Sam. 24.10. folio. Ser. 1. p. 27. to 31. Mr. Ant. Burgess Sp●. Refining 2 Part. on Psal. 19.13. Ser. 7.25.30. D. goodwin's Aggravations of sin. Mr. Strong 31. Serm. p. 434. etc.  and then the Spirit of Adoption whereby we may cry Abba, Father. A pardon is not prized till the Prisoner is cast and condemned. Never will Christ be wonderful Christ nor Pardoning-grace be prized till sin be wonderful sin and experimentally felt out of measure sinful, till sin be seen and sorrowed for as the greatest evil, Christ can never be rejoiced in as the greatest good.   

Crescens is gone to Galatia, Titus to Dalmatia. Observation 8.  
8. Good men will be doing good where ever they are. Paul was now a Prisoner, yet he preached constantly in Prison, and there converted Onesimus. Philemon 9 Though he were bound yet the Word of the Lord should not be bound, though he cannot go abroad himself, yet he will send others; Crescens he sends to Galatia, Titus to Dalmatia, and Tychicus to Ephesus. Thus like a Spirtual Hannibal, Aut viam inveniet, aut faciet; He will either find a way or make one to promote the Gospel. Good men have public spirits, and though they be confined to Prisons yet are they not idle there. Though the Apostle was now near his end and ready to be Martyred, 
Quantum terrae sol percurrit proprios emittens radios, tantum & hic beatus solicitudinem & curam habebat. Chrysost.  yet doth he not neglect his duty, but labours still (what in him lay) to spread the Gospel, and had a care not of one or two but of all the Churches. As in nature the nearer things come to the centre the swifter is their motion, so Paul the nearer his end the more active is he. 
M●●us naturalis velocior est in fine quam in principio. Aristot. l. 2. de coelo.  We Ministers especially should write after this Copy, and quicken ourselves thereby in the work of the Lord.   

Observation 9  
Though some may forsake us and the truth, yet God hath others that are faithful. What if Demas be gone, yet Crescens, Titus, Timothy, Mark and Luke abide constant, no storms nor tempest can beat them off; if Saul oppose David, yet jonathan will stick to him. Though Israel play the Harlot yet judah is faithful with her God, Host 4.15. and 11, 12. Defections in the Church are not so Universal but some remain faithful, 
See Attersol. on Philemon 24. p. 467.  Rev. 17.14. God hath a joseph in Pharaohs Court. An Obadiah in the Court of wicked Ahab. A Nehemiah in the Court of Heathenish Artaxerxes. Some Saints there were in that bloody Tyrant Nero's house, Philip. 4.22. And some in Babylon, else God would not call them to Come out of her, Revelat. 18.4. Where the Devil hath his throne and reigns in all manner of wickedness, yet even there hath God some names, Rev. 2.13.    

VERS. 11. Only Luke is with me.  
HE only of all my ordinary Associates continues with me. Many unworthily deserted him, others were dispersed abroad by him, so that he wanted assistance to carry on the work of Christ. This Luke was the Evangelist who wrote the Gospel and the Acts of the Apostles, he was a Physician (Colos. 4.14.) an excellent Grecian, Paul's choice and sole Companion at this time, no persecutions nor troubles could separate them. He was Paul's Register, (as appears by his recording Paul's course of life in the Acts) his counsellor and his comforter, whose praise is in the Gospel through all the Churches, 2 Cor. 7.18. He lead a single life, was 84 years old when he died, and was buried at Constantinople, saith St. jerom. Now if Luke only were with Paul at Rome where then was Peter? And why is there no mention made of him? A Lapide and others fly to the Tradition for want of Scripture and tell us that Peter was Prisoner with Paul nine Months, and bo●h martyred in one day. This is said, but not proved; and his evasion is as vain, when he saith Luke only is with me, viz. at freedom to help me in my affairs. We may not thus distinguish where the Scripture doth not distinguish. It is sad to see what silly evasions learned men will invent to please a party. It appears by this Text that Simon Peter was not yet at Rome, 
An Prtrus fuerit Romae sub judice lis est; Simonem Romae nemo fuisse negat.  and whether ever he was there is doubtful, but that Simon Magus was and is still there is past questioning. Besides Paul sending Salutations to many men and women at Rome yet never mentions Peter, and receiving many from thence yet not a word of him.  
3. The Ignorance which Paul found at Rome when he came thither cannot stand with Peter's being so long Bishop there, Acts 28.22.  
4. To be an Apostle and a Bishop in their See are not coincident, because to be an Apostle is to be unlimited as to people and place; but a Bishop is limited to both.  Take Mark and bring him with thee for he is profitable to me for the Ministry. 
Now he tells Timothy, 1. Whom. 2. What he must bring with him.  
1. He must bring Mark, not Mark the Evangelist, but john Mark of whom we read Acts 12.12. and 15.37. and Colos. 4.10. He was Nephew to Barnabas. Mark was his Surname and I●hn was his Christen-name.  
2. Here is the Reason why he sends for him, not for rest or recreation but to assist him in the Ministry that he might instruct the Churches; and that he might be helpful to the Apostle in writing and other offices of love. But the former sense seems most genuine, for the Apostles care was more for the Churches then for himself.  

OBSERVATIONS.  

Observation 1.  
1. A faithful friend will not forsake us in our deepest distress. A faithful friend (and such a one was Luke) loves at all times, Prov. 17.17. 
Hence it is that Christ sent not his Messengers single but by pairs, and that for eight Reasons. V. adam's on 2 Pet. 3.15. p. 1441.  Though Paul be a Prisoner and ready to be martyred yet Luke keeps with him still, though all forsake him yet he will stick to him, Only Luke is with me. It was an high commendation of Aquila and Priscilla that to save Paul's life (when he was in danger by tumults, Acts 18.12. and 19.24.) they ventured their own, Rom. 16.3, 4. As Christ laid down his life for us so must we be ready (when occasion requires) to lay down our lives for our Brethren, 1 john 3.16. 
Ollae amicitia. Proverb.  Pot-friendship will vanish, especially in adversity. job (6.15.) complains of his friends that they had deceived him like a brook, they were not like a river which is fed by a sping and hath a perennity of flowing; but like a brook which runs in moist times when there is least need of it, but in a drought it fails. Like Swallows which fly about us in Summer, but in Winter they leave us and hide themselves in hollow trees or the like. Such vermin abound which run to full barns, but outrun them when empty. Most worship the rising, few the setting Sun.   

Bring Mark with thee. 2. Observation.  
2. Good men are easily reconciled to good men. There was formerly a sharp contention between Paul and Barnabas about this Mark who for 
Observ. Such as are fearful and faint-hearted at first, may after become Valiant and Courageous for the truth, as Nicodemus, joseph of Arimathea, etc.  fear forsook Paul and left him in Pamphilia, (Acts 13.13. and 15.37, 38.39.) which made Paul that he would not suffer him to visit the Brethren. The Apostle shows himself strange unto him the better to humble him who had put his hand to God's Blow and was now looking back; yet since this Mark fell through weakness and now repented labouring faithfully in the Preaching of the Gospel, the Apostle taking notice of this his industry and usefulness sends for him, reckons him amongst his Coadjutors, receives him into favour and commends him to the Colossians 4.10. Philemon 24. The Godly are men of wisdom and so have cool Spirits, as the Original renders it, Prov. 17.27. Their discretion teacheth them to moderate their anger, and they count it their glory to pass by an offence, Prov. 19.11. Anger in the Godly is like fire amongst thorns, it is soon extinct, but anger in the wicked is like fire in iron it abides long. jacob was angry with Laban, but ere the Chapter ends it was gone, Gen. 31.36. David was offended with Nabal but a wise Abigail easily appeaseth him. It is ill in any to be hard to be reconciled, as God forgets and forgives the wrongs we have done to him, so must we the trespasses of our repentant Brethren, Colos. 3.13. To upbraid a man with his sins after he hath repent of them is to be like the Devils in Hell, 
See more Attersol on Philemon 14 P 478 to 484. Byfield on Colos. 4.10.  not the Angels in Heaven.   

3. Observation.  
3. It is a great mercy to have good Parents. This Mark whom Paul commends was the son of good Parents, which were well acquainted with the Apostles whom they received into their house, by which means Mark was converted to the faith and chosen for a fellow-helper to them, and travailed with them; their house was as an Inn to lodge the Saints, and as a Church for the people of God to pray there, Acts 12.12. and they were no loser's by it, for God blessed them with a son that proved a zealous Preacher of the Gospel. It is true a wicked man may have a good child, wicked Ahaz may have a good Hezekiah; and Idolatrous Amon, a pious josiah, but he hath no promise for it: the promise runs to the godly and their seed; and therefore usually (though not always) good men have good children, a godly Abraham hath a godly Isaac, a gracious Hannah hath a gracious Samuel, a pious Zachary and Elizabeth have a gracious john. And wicked men usually have children like themselves. God punisheth the iniquity of the fathers upon the children to many generations. 
Malus corvus malum ovum; niger corvus niger pullus. Prov.  Most men labour to make their children great men rather than good men, and learned rather than religious; whereas we should strive rather to have them gracious that so they may improve their Riches and their Parts to right ends, else their children will complain at them as St. 
Cum intereà non satageret idem pater qualis crescerem tibi, aut quam castus essem; dummodo essem disertus vel potius desertus à cultura tua Deus. Aug. Confes. l. 2▪ c. 3.  Austin did sometimes of his father that he was at great cost to make him a Scholar, but never cared to have him gracious.   

4. Observation.  
4. Superiors in gifts and grace may sometimes have need of the help of Inferiors. A Paul may send for a Mark to help him. An Aquila and Priscilla poor tent-makers may sotimes instruct an eloquent Apollo's, Acts 18.26. One man is no man, God dispenseth his gifts severally and hath ordained the strong to help the weak, and the 
See child's Portion, Preface.  weak (according to their measure and in their places) to assist the strong. Some are Eyes in the Church, some are hands, some Feet, some little Toes in the feet, yet all useful in their place and serve for ornament to the body. The weakest may be helpful to the strongest by their Prayers especially; which made Paul that man of men and great Apostle so earnestly to beg for the Prayers of the Brethren, not only for some strong and eminent ones, but of the Brethren indefinitely, even the weakest widow and poorest Saint that can help us no other way yet may help us by their Prayers; and therefore no starved beggar could beg more importunately for an Alms, than the Apostle doth for a Collection of Prayers, Rom. 15.30. Now I beseech you Brethren for the Lord jesus Christ his sake, and for the love of the Spirit, that ye strive together with me in your Prayers unto God for me. Let no man then despise the day of small things.     

VERS. 12. Tychicus have I sent to Ephesus.  
THE Apostle here by prolepsis prevents an Objection which Timothy might make. But who (who might he say) shall supply my place in my absence? why Tychicus (saith the Apostle) have I sent to Ephesus. Tychicus is a Greek name and signifieth Fortunate or Happy, 
Bonum nomen, bonum omen.  and as his name is, so was he. Paul gives him many high Encomiums. He calls him a faithful Minister of Christ, Epes. 6.21. Colos. 4.7. His Companion, Acts 20.4. His dear Brother, Ephes. 6.21, 22. Whom he sent to the Colossians (4.8.) To Titus (3.12.) and now from Rome to Ephesus.  

Observation. 1.  
1. Good men are careful that the Church be not left destitute of Pastors; If Timothy come from Epesus to Rome, Paul will send Tychicus to his place. Good men know the Subtlety of Satan and the activity of his Instruments to destroy the Church especially in the absence of their faithful and vigilant Pastors. 
See more Tailor on Tit. 3.12. p. 726.  If Moses be absent but forty days in the Mount the Israelites will presently fall to Idolatry, Exod. 32.1. If these Shepherds be wanting the Sheep will straggle, and the Wolves will soon devour them. Non datur vacuum, there is no vacuity nor emptiness in a Spiritual as well as in a Philosophical sense. 
Deficiente lumine oriuntur tenebrae. Arist.  Where good Ministers are wanting, there by sad experience we find that Anabastick-Quaking-Libertines-and-other-instruments-of-the-Devil are presently at hand. When it is night then look for the beasts of the Forest to come forth, but when the sun of the Gospel ariseth then they fly to their Dens, Psal. 104.20, 22.  
Sad then is the condition of these Ministers that leave their Churches at six and seven, so they can have the fleece they care not what becomes of the flock, nor who comes there. Let such read, Ezeks 34.2. to 11. and if they be not past feeling it will awaken them.    

VERSE 13. The cloak which I left at Troas with Carpus, when thou comest bring with thee, and the Books, but especially, the Parchments.  
HE cometh now in the second place to tell Timothy what he should bring with him from Troas, viz. his cloak which he left there, with his Book and Parchments. About this cloak there is much tugging amongst Interpreters.  
1. Some would have the word to signify a Book.  
2. Others would have it to be a Coffer of Books; both these would make the Apostle guilty of a gross Tantology. q. d. Bring the Books, or the Coffer of Books and the Book and Parchments.  
3. Others would have it to be a Senatorian garment which his Father left him. But what should a poor prisoner and Ecclesiastical person now ready to die do with such a Vestment? the word will not bear it, nor the person of the Apostle.  
4. Others think it was some Sacerdotal Garment, as a pall, a Cope, or Surplice, but this is an odd Popish crotchet. 
The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, penula, 'tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thecalignea, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indumentum Sacerdotis.  What should a poor prisoner do with such gauds? which showeth the vanity of the Popish Painters who picture the Apostles in long Gowns, 
This variety of Opinions came from the mistaking and false Printing of the Original word, as you may see in Beza in locum, and Master Leighs Crit. 5.  when their ordinary guise was Cloaks. But the word properly and genuinely signifieth a Cloak to defend one from the cold; the Apostle was like to spend the Winter in prison, and therefore he sendeth for such a Garment to keep him warm. So poor was the Apostle that he was fain to send for a garment which he left at such a distance, 
Penula idem quod Pallium ad frigus & pluviam arcendam. à Lap.  for Troas was a City in lesser Asia far distant from Rome; to which place Paul went thrice, 
Pallium quo multum usi sunt (tan. quam simplici ac●facili) Christiani olim. Scultet.  Acts 16.8. and 2 Cor. 2.12. and Acts 20.5, 6. in which last voyage he is said to have left his Cloak there, with Carpus his beloved Disciple and careful Host, whom Paul entrusted with his Books and clothes.  
Question, Why doth the Apostle send for so mean a Garment as a cloak?  
Answer, The Apostle was of an ingenuous disposition and loved not to be craving or burdensome to any, but made his own hands minister to his necessities.  
2. Winter was now approaching as appeareth, Verse 21. Besides he was accustomed to this Garment, it fitted him best, and therefore he desireth it may now be sent him.  

And the Books.  
These Books were no profane Books, but they are conceived to be the Books of the 
* Litera sacrae sunt liber sacerdotalis, Ambrose.  Old Testament with interpreters on it, wherewith he might comfort himself and others. He had but a little time to live, yet he desires to improve every Inch of it in reading, study, Prayer and spreading the Gospel.   

But specially the Parchments.  
These were either Note-bookes of his own making and collecting which are highly prized by students as being the cream and Quintessence of their studies. julius Caesar being forced to swim for his life, held his Commentaries in one hand above water, 
Major fuit cura Caesari libellorum quam purpurae.  and swum to Land with the other. In these Parchments he had written many things for the help of his memory, and the good of the Church, and therefore he mentions these with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but specially the Parchments. 
Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelliguntur schedae pelliceae in quibus Paulus quae dam seitu dignae ad juvandam memoriam annotaverat, umde de iis singulariter solicitus dicit, & maximè membranas. Gerhard in Locum.   
Question, But what doth the Apostle mean to send for Books and Notes now he is dying?  
Answer, To show his love to learning and study, that he might quicken others to be industrious to the last.  
2. There might be that in his Parchments which might be of great use to the Church of God after his departure. That they might not be lost or falsified, he sendeth for them that he might commit them to faithful hands to be kept as a pledge of his Love to the Church when he was gone.   

Observations.  

1. Observation.  
1. Wearing of Cloaks, or Long-Robes for Gardement or Ornament is lawful. I observe this the rather because of the Quakers, who call the Ministers of Christ Antichristian, because they wear Cloaks and Gowns. If this were a true and full definition of an Antichristian Minister, than Saint Paul was one, 
Penula quasi pendula, a long hanging cloak saith Minshaw  for he wore a Cloak, a long Cloak (it is vere probable) for it was a winter Garment. As for that place in Luke 20.46. which they urge against us, where our Saviour condemneth the Scribes and Pharisees for wearing long Robes: It maketh nothing against us; For first onr Saviour doth not there condemn long Robes, but the Vainglorious desire to walk in such Robes out of Pride and Ostentation. Christ doth not Simply and Absolutely condemn the use of such Garments, but the abuse of them.  
As he doth not simply condemn the being called Father, but the ambitious seeking of that Title; so it is here. The Eastern people did use, and still do use long Robes, and the Prophets had a kind of Mantle or proper Garment distinguishing them from other men, and it was meet for the Teachers to be so clothed, that in their habit there might appear more than vulgar gravity: but the Scribes abusing this to Pride and self praise, placing Religion chiefly in the outward appearance wherewith they veiled their detestable impieties, upon this account it is that our Saviour condemneth them, and biddeth us beware of them.  
Now see what Quakers Logic here is, because some abuse long Robes to pride and ostentation, Ergò, none must use them. By this Argument we must neither eat, nor drink, nor pray, nor Preach, etc. For all these are abused. But what do I spend time in answering such foolish Saints?   

2. Observation.  
2. If the Apostle do give Timothy an injunction to bring his Cloak, surely he would not forget to give him in Precept how he should behave himself in the Church of God. He that mentioneth so mean a thing as an old Cloak, would not be wanting to direct him in Doctrine and Discipline, in Substantials and Circumstantials. I mention this the rather, because there are some which give out that we have no platform of Discipline set forth to us in the New Testament. That is strange that matters of so small moment (comparatively) be so oft mentioned there, and matters of such great consequence should be neglected. It is therefore a mere fancy which the 
Amat Deus disciplinam, perversae autem & falsa innocentia est laxare habenas peccatis. Valdè pernitiosè filium sentiet patris lenitatem, ut justè posteà Dei sentiat severitatem; idque non solus, sed cum dissoluto patre suo.  Libertines of our time have invented (as they have done many more) that they might have the more freedom to play their game at pleasure. That Christ hath laid down a perfect and a sufficient Rule for the Government of his visible Church under the New Testament, which all the Members of the Church ought to observe and submit to till the end of the World: 
Ob. fortè negligit malus filius monitae patris  this is so clearly & satisfactorily proved by the London Ministers in their Ius Divinum Regiminis Ecclesiae (Cap. 4, 5.) that I cannot see what malice itself can justly except against it. 
Sol. Tu imple per●onam tuam, Deus deie & de illo exiget fuam. Aug. in Psalm 50.  
This may fitly be applied to Spiritual Fathers.    

3. Observation.  
3. Good men love not to be burdensome to any. Paul might have begged or borrowed a Cloak, but he had rather send for his own. Good men are ingenuous men, and love not to be craving, Grace raiseth and ennobles their Spirits, so that they count it a more blessed thing to give then to receive, Acts 20.35.  
Seducers and false Teachers are always craving, they are all for their bellies, Philippians 3.19. but Paul could never endure to be chargeable unto any, but kept two Callings (in these times of the Church's necessity) and made his own hands minister to his necessities, that so he might not be burdensome to the then poor and distressed Churches, but might be an Example of Industry and heavenly mindedness to all. Acts 20.34.35. 2 Corinthians 12.13, 14. 1 Thes. 2.6.9. and 2.3.8.   

4. Observation.  
4. Good men are frugal men. As they are not sordid on the one hand, so they are not prodigal on the other, but they keep the golden mean. Paul contenteth himself with ordinary apparel, Bring my Cloak; It is not, Bring my Silks, Satins, Plush, Velvets, Copes, Rochets, Palls, etc. and other furniture enough to load a Cart; but bring my Cloak and Books, this is all the Apostles House-holdry. If good men have food, (though it be but bread and water) and raiment, though it be never so course, yet they rest contented with it. Our happiness doth not lie in the Pomp and pleasures of this World.  
It is said of john the Baptist that he was Tota Vox, All voice: His Diet, his Dwelling, his Apparel, his doing and his suffering all preached mortification and selfe-denial: So this our Apostle was All Voice. Though a great part of the World was his Diocese, yet he never affected nor once sought great things for himself. He was 
Vide paupertatem tanti Apostoli, qui rem tantillam tam longè relictam inter damna censuerit. Grotius.  poor in Temporals, though rich in Spirituals, 2 Corinthians 6.10. Silver and Gold he had none, All his riches were a few Books and writings, and a few old clothes to keep him warm. 'Tis said of that laborious and judicious Calvin, 
O supellectilem Apostolicam! Penulam non purpuram, & Libellos non cabellos quaerit. Espencaeus.  that all the goods which he left behind him (his Library being sold very dear) came scarce to three hundreth Florins which is about ninety pound of our money. It becometh not God's People who are strangers and Pilgrims here to seek great things for themselves, jeremiah. 45.5. How unlike then is Pope Paul and his successors to Saint Paul here, and Saint Peter who cried Silver and Gold, I have none, Acts 3.6. when Pope john the two and twentieth had two hundred and fifty Tons of Gold found in his Treasury. What Palaces, Revenues, Attendance, charge of costly Raiments have these men of sin had, 
Si transeuntes videas, Dominos esse castrorum, non Patres Monasteriorum, Provinciarum Principes, non animorum Rectores. Bern. ad Guliel. Abbatem.  which plainly showeth that they are the Devils Vicars, and not Christ's.   

5. Observation.  
5. Whilst we live in this World we must have a moderate care of our health. When winter approacheth Paul sendeth for his winter Garment to keep him warm.  
The body is the souls Organ and Instrument by which it acteth, and therefore it must be kept (what in us lieth) in tune for the service of the soul. He that forbiddeth us to kill ourselves commandeth us inclusively to preserve our lives by all good and lawful means, 
Fateor insitam esse in nobis Corporis nostri Charitatem, fateor nos hujus gerere tutelam, non nego indulgendum illi, serviendum nego. Hujus nos nimius amor timoribus inquietat, sollicitudinibus onerat, contumeliis objicit; Honestum ei vile est cui corpus nimium, etc. est Charum. Seneca Epist. 14.2 6. to 6.6. Ubi Plura.  such as necessary Clothing, wholesome Diet, and convenient Lodging: and therefore those Quakers, that attempt to fast forty days as our Saviour did, and thereby starve and famish themselves, (as some of them have done) are no better than self-murderers.  
Caution.  
Only, we must beware of excessive carking and caring for the body, remembering it is but the outside and the carcase, the soul is the man, that is the Jewel which calleth for our special care, Deuteronomy, 4.9. john 6.27.   

6. Observation.  
6. Good men are humble men. They disdain not to stoop to the meanest services, for the good of others. If Timothy were a Diocesan Bishop (as some Bishop-Would-bee would fain have it) surely he was a very humble one, since here he disdaineth not to bring Paul's old cloak with his Books and his Parchments after him; Pride can stoop to nothing but Humility maketh a man become all things to all men (so far as he can with a good Conscience) that he may win some.  
Bring the Books with thee, Paul was now old, in prison, and ready to die, yet he calleth for Books.   

7. Observation.  
7. The Ministers of Christ must be studious men. They must be much in Reading, Writing and collecting even in their old Age and to their dying day.  
Though a man have made a good proficiency in Learning, and have extraordinary gifts of the Spirit; so had Paul who was taught the mysteries of salvation more immediately by God himself, and was wrapped up into the third Heaven, and had been an Apostle so long, yet still he calls for Books and Note-Bookes. His dead Counselors were his 
O dulce otium honestumque ac omni penè negotio pulchrius, secum tantùm & cum libellis loqui. Pliny Epist. Lib. 1.  best Companions. And if the Apostle who had such extraordinary gifts used Books and Notes: 'tis no dishonour to the best man in the World now to use them, especially since we are commanded to give ourselves to Reading, 1 Timothy 4.13. and we amongst the rest must more especially search into the Scriptures, john 5.39.  
Away then with that Pride and folly of the Anabaptists and Enthusiasts who cry down Books and reading, boasting that they have attained to such extraordinary gifts of the Spirit that they can Preach (Prate they should say, Nonsense and blasphemy) without Books.  
To these I briefly answer, (for I love not to spend much time about these Bruits.)  
1. Let us see those extraordinary gifts you speak off. I must profess seriously, I could never yet find ordinary gifts, in these extraordinary Braggadocoes. I have divers of their Letters by me, wherein there is neither good matter, good Language, good Sense, nor true English.  
2. Admit these men had these extraordinary gifts which they so boast off; yet are they better than Paul, Timothy or Daniel (9.2.) for all these used Books? Who knoweth not that the Spirit of God worketh by means, and as he that will be rich must work for it, so he that will be rich in knowledge must read and study for it? Solon a wise Heathen, when he was old, yet gloried that he still learned something; and shall we that are Christians come short of Heathens?  
Let these young men then that think themselves so full that they need no more, remember old Paul who still was learning and studying the Scriptures even to his dying day.  
The Word of God is a great deep, and we know but in part, being clogged with our corrupt Nature, and the mists of the flesh that hinder us from seeing the wondrous things which are in Gods Law.   

Especially the Parchments. 8. Observation.  
8. We should extract semething out of that we read and treasure it up for our own use and the good of the Church. Our memories are weak, and since the fall they are woefully crazed, and become very deceitful to us, and therefore we had need to use all good means to help them; if Paul used Parchments for such a use (as the learned conceive he did) it is then no disparagement to the best to do it.     

VERSES 14, 15. Alexander the Coppersmith did me much evil, the Lord reward him according to his works.  
VERSE 15. Of whom be thou beware also, for he hath greatly withstood our words.  
IN these words we have a relation of the injuries and oppositions which Paul met withal from Alexander an open and professed enemy to Paul and his Doctrine, where we have.  

1. A Narration or Complaint set forth in an entire proposition, Alexander the Coppersmith hath done me much evil.  
2. An Imprecation, The Lord reward him according to his works. Alexander's Opposition springing from the extremity of malice to the power of Godliness, he curseth him in the Name of the Lord, and not out of any private revenge, but in a holy zeal to God's glory.  
3. Here is a Caution to Timothy to shun him, of whom be thou beware also. q. d. Thou seest what an enemy he is to me thy Father, trust him not for he will betray the son too.  
4. Here is the Reason of this Caution, why he should shun the society of Alexander, viz. because of his desperate condition, he being one that openly and maliciously opposed the Truth of God, and greatly withstood Paul's words.   

Alexander the Coppersmith, etc.  
There is a great Controversy amongst Interpreters who this Alexander should be, and it is conceived by the most judicious that it was that Alexander mentioned, Acts 19.33.  
Who was a Jew, and dwelled at Ephesus, who was on Paul's side at the first, and sought to appease the tumult stirred up at Ephesus against him, where he had like to have lost his life for appearing on his side; yet now he maketh shipwreck of the Faith, and opposeth the People of God, reviling and traducing them, which the Apostle calleth blasphemeing, 1 Timothy 2.20.   

The Coppersmith.  
A man of a mean Condition, one that got his living by his hammer, and hard labour in an inferior Calling. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faber ararius. ●  He was sometime Paul's Disciple and professed the Truth, but now the scales are turned, and of a Professor, he is become a persecutor.   

Hath done me much evil.  
The word which we render hath done, in the Original signifieth to show. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mala multa mihi ostendit. Vulg.  It is an Hebraism, they put showing for doing, Psal. 4.6. Who will show us any good (i.) who will effect our desires in that kind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ostendo, demonstro.  so Psal. 60.3. thou hast showed thy people hard things (i.) thou hast caused them to see and endure hard things probably he might by his agents and friends stir up Nero against him as a seditious person, a broacher of strange doctrine, and and enemy to the Jewish religion which was then tolerated at Rome. What this evil was he shows in the next Verse, He resisted our words and opposed the truth which Paul delivered.  
The Lord reward him according to his works which he hath done and still endeavours to do against me and the truth of God which I profess. He now delivers him up to the Justice of God who is a righteous Judge, and will reward every man according to his works. The Vulgar to mollify this Imprecation have put the word in the future Tense, and so would make it a 
Est Votum non Vaticinium.  Prediction and not an Imprecation. The Lord shall reward him, but the 
It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 red, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddat.  word is Optative in the Original, and implies a heavy Imprecation. The Apostle by a prophetical Spirit saw manifest signs of reprobation in this man and thereupon denounceth this curse against him. 
Optat non affectu vindictae, sed zelo justitiae impium Alexandrum puni●i à Deo. à Lap.   
Quest. But how doth this Imprecation agree with that Apostolical sweetness and mildness which was in the Apostle?  
Answ. The Apostle spoke not these words out of any private spleen, but o●t of Prophetical zeal he desires the Lord to execute his justice on this incurable Apostate. So that it was an Imprecation darted by a particular motion of the Holy Ghost, and so not to be imitated by us who have not that extraordinary measure of the Spirit as Paul had.   

Of whom be thou beware also.  
Observe him and take heed of him 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significat observare, devitare, cavere. Acts 21.25. 2 Pet. 3.17. 1 john 5. ult.  for he goeth up and down stirring up the Jews against the Gospel. q. d. The reason why I mention him at this time is that thou mayst shun him as an excommunicate person and one delivered up to Satan. Since than he is an incurable Apostate, avoid him as the Pest and Poysener of humane Society.  
For he hath greatly withstood our words, much more will he withstand thine. q. d. He hath not only resisted us, but which is worse he hath Violently and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vehementer obstitit. Beza.  Vehemently resisted the truth which I have preached to the world. The one is but a personal persecution against charity, the other is a doctrinal offence against piety and so far more heinous.   

Observations.  

1. Great Professors may become grievous Persecutors. This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in; and if he had not professed the faith, he could not have made shipwreck of it, 1 Tim. 1.19, 20. Yea, this man was near to Martyrdom (as 

Calvin Comment on Acts 19.33.  
Corruptio optimi est pessima.   Calvin conceives) yet now he turns a desperate opposer of the truth. The best things when corrupted become the worst. The most generous wine makes the sharpest vinegar, and the finest flesh when putrified becomes most fulsome. These Apostates know the state of the Church better than others, and so are able to do it more mischief; besides God in judgement gives them up to a reprobate sense, and the Devil comes with seven worse spirits and reenters, which makes the latter end of these men worse than their beginning. Nicholas a great professor and one of the seven Deacons yet at last fell into foul errors, pleading for community of wives, 
V. Mr. Ant. Burgess on I●h. 17.12. Ser. 70, 71, 72.  and the lawfulness of adultery; hence came the Sect of the Nicolaitans, Rev. 2.6. judas went far yet at last sells his Master.  
Be not then offended when you see Professors turn Blaspemers, and Preachers Persecutors, it should grieve us, but not discourage us. It was so in the Apostles time, it is so now, and it will be so to the end of the world. There will be some such Tares mixed with God's wheat, and a judas amongst the very Apostles. We must look to be hooted at as signs and wonders, as madmen and Monsters and that in Israel, Isay 8.18.  
Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make shipwreck of the faith?  
Answ. Not at all. There is no arguing from the shadow to the substance, from the Meteor to the fixed Star; because Hypocrites, temporary believers and carnal professors fall away, therefore real Saints and such as are effectually called may fall away, is a manifest Non Sequitur. 
But of this more fully in my Thesis de perseverantia Sanctorum.    

2. Observation.  
2. It is lawful sometimes and in some cases to name men. Alexander a malicious, incorrigible enemy is named that every one may shun him. But of this before in Verse 10.   

3. Observation.  
3. The enemies of God's people many times are sordid men. Alexander a Smith, a man of no learning, of mean education, by professing not a Goldsmith nor a Silver-Smith but a Coppersmith, and by disposition an open enemy to the truth: This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul. Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men. job complains of such, job 19.10. and 30.1. David complains that the abjects and dregs of the people made head against him, Psal. 35.15, 16. So Acts 17.5. And this was prophesied long since by Isay (3.5.) that such disordered times should come that every boy should behave himself proudly against the Ancient, and the base against the Honourable and men of worth. It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity. 
Aeneae magni dextrâ cadis. Virg.  To fall by the hand of an Achilles or some eminent person for Learning and Valour, is some honour. But to be vexed by such Hows and Haggards, such Coppingars and Collier's, as are famous for nothing, but Ignorance and Impudence, but malice and wickedness, is a great burden. But it may comfort us that Christ himself was thus exercised before us, He endured the 
V. Bohemus Medit. 27. p. 71.  contradiction of sinners. (Heb. 12.3.) If we be contradicted by wise men we can the better bear it, but to be contradicted by foolish rebellious sinners, goes hard; yet such is the vanity of the Vulgar, that one such an ignorant and brazen faced sot (especially if he have liberty and a little success) is cried up by them as the only man, and one such a Demetrius though but a Smith pleading for gain, shall be heard before a Paul pleading for Christ and Heaven, 
Talium hominum improbitas semper fidem in mundo invenit, ut interdum plus difficultatis & negotii exhibeat maligna & impudens inscitia, quam summum acumen cum doctrina conjunctum. Calvin.  Acts 19.24, 25.   

Hath showed me much evil. 4. Observation.  
4. Wicked men that oppose God's truth and people do but labour in vain, They do but 
Ostendit, dixit, non fecit, quòd impii adversus pios animum magis ostendere, quam explere possint. Aquinas in locum.  Show what they would do, they cannot bring their wicked desires into acts according to their intents. Their intent is to root up the Name of Israel, and to destroy the Gospel, and by opposing them they increase the one and spread the other, Acts 8.1. 
Plures efficimur quoties metimur. Tertul.  Wicked men serve God's will though against their own wills. Their designs Accidentally, though not Intentionally fulfil Gods will. Joseph's brethren little thought to have advanced him by selling him, yet God had so decreed it & their selling him furthers it. Pharaohs daughter thought little to Nurse up one that should be so signal an opposite to her father. Thus God catcheth the wise in their own craft, he makes their 
V. M. Marshals Ser. on Isay 8.9. preached 1668.  Plots to become their plagues, and their own doings to become their undo, he snares them in the work of their own hands, job 5.12, 13. Psal. 9.16.   

The Lord reward him according to his works. 5. Observation.  
5. Imprecations against the malicious and incurable enemies of the Church are lawful. David a man of Prophetical Spirit frequently used them against such men, Psal. 69.22. to 29. and 10.9, 6. to 22. So did Moses and others, Deut. 27. judg. 5.23. jer. 17.18. Lam. 3.64, 65, 66. So did Paul, 1 Cor. 16.22. Gal. 5.12. These men had a Prophetical Spirit and saw into the final estate of those whom they cursed and so might better do it then we who want that extraordinary gift of the Spirit.  
Object. Christ commands us to bless our enemies and not to curse them, Matth. 5.44. and so doth Paul, Rom. 12.14.  
Answ. We must distinguish of enemies. 1. Some are Private enemies and only wrong us. 2. Others are Public enemies and such as oppose the truth of God, of these also there are two sorts: 

1. Some are Curable, and they are such as persecute the truth and people of God out of Ignorance and blind superstition; for such we must pray, so did Christ, Luke 23.34. and Steven, Acts 7.60. Many have been converted by such Prayers, as those jews, Acts 2. and Paul by Stevens Prayers.  
2. There are malicious and incurable enemies who wittingly and wilfully oppose the truth of God out of malice, so did Alexander here and therefore the Apostle curseth him; and such we may pray against. Yet lest any should offend in Imitating the Saints in their Imprecations, these Rules must be observed.    
1. Imprecations against particular persons must be rarely used. We must not with the 
Prima semper irarum ●ela sunt maledicta, & quae non poss●mus imbecilles, optam●s irati. Votis malis pro armis utimur. Salvian.  men of the world fly presently to curses.  
1. Because we now want that Spirit of Prophecy to discern who are incurable enemies, which the Saints than had.  
2. It is very hard to keep a right measure in these Imprecations, and not to mingle our own private affections with them.  
3. It is safer to pray Indefinitely against the enemies of truth in general, as against Antichrist, the Turk, and those professed enemies of God's truth and people.  
4. It is safer praying against the Plots of wicked men then against their persons. So did David (2 Sam. 15.31.) he prays against the plots and counsel of Achitophel so Peter and john pray against the threatenings of wicked men, Acts 4.29. Now Lord behold their threatenings.  
5. Pray not absolutely but conditionally. 1. That if they belong to God's Election he would be pleased to call them. 2. If this will not do but they persevere in their persecuting the people of God, then beseech him to 
This may stand well with Charity because it is no more than what we may desire for ourselves. viz. That God would rather correct us then suffer us to go on in sin.  correct them, and to lay some temporal chastisement on them for their amendment; so David, Psal. 83.17. Fill their faces with shame that they may seek thy Name. 3. If it appear to us that they are incorrigible and incurable enemies to God and his truth, 
Simpliciter li●et imprecari alteri malum, non sub ratione malt, sed justi. Aquinas 22. Q ●5.  than we may desire as Paul doth here that God would glorify his Justice in their destruction. It is not for us by open force and violence to resist them, Prayers and Tears are our best Weapons; and therefore Paul goeth to God by Prayer for aid. 
Si apud Deum deposueris injuri●s ipse est ultor; si damnum restitutor, si dolorem medicus est, si mortem resus●itatur. Tertul.  The Lord render to him according to his works: This is the best revenge when we call on God, and bring him in to our help, committing our cause to him who judgeth Righteously.   

6. Observation.  
9 God observes all the ways of wicked men, and first or last he will reward them according to their works. So much is employed in this Apostolical Imprecation. He eyes all the ways of men, and they shall have according to their doing, Psal. 28.4, 5. jer. 32.19. 2 Cor. 11.25. Rev. 18.6. Be not then offended at the prosperity of wicked men, for though a sinner do evil an hundred times and his days be prolonged, yet in the end it shall not be well with him, Eccles. 8.12, 13.     

VERS. 15. Of whom be thou beware.  

1. Observe,  
WE must shun the society of incurable sinners. Whilst men are hopeful and curable we must try all means to win them. But when we perceive that men are obstinate and incurable we must leave them lest we be infected by them, Rom. 16.17. Tit. 3.10. 2 john 10. But of this at large on 2 Tim. 3.5.   

For he hath greatly withstood our words. 2. Observation.  
2. Opposing of the truth is very grievous to a gracions Soul. Paul doth not complain of any personal trouble (though he were now in Prison) but that which afflicted him was that Alexander should thus maliciously resist the truth and hinder the Gospel. God hath but two things which are dear to him in this world. viz. His Truth and his People and these should be dear to us. Our Zeal for them should consume us, as it did Christ, john 2.17. God's people are baptised with fire as well as with water, and must be hot and not lukewarm or indifferent in the things of God.   

3. Observation.  
3. Wicked men do not so much oppose our persons as our Preaching, They hate us not as men, but as Ministers, because we publish the truth that condemns their wicked practices. The truth hath many opposers. 1. Sometimes Learned men oppose it by their wit, disputing and writing against it. 2. Tyrant's labour to suppress it by cruelty, and great men by their authority. Never was power yet in the hands of men, but for the most part it hath been turned against the best men, for whose sake Government was principally ordained. 3. Inferior persons by railing on the Preachers and Publishers of it. Truth hath a searching, discovering, condemning power which makes the wicked so to hate it.    

VERS. 16. At my first answer no man stood with me, (or no man assisted me) but all men forsook me, I pray God that it be not laid to their charge. V. 17. Notwithstanding the Lord stood with me (or assisted me) and strengthened me that by me the Preaching might be fully known, etc.  
WE are now come to the Third Part of this Chapter wherein the Apostle complains of the timerousness of weak Christians; before he complained of Alexa●der and open enemies, now he complains of a desertion by faint-heartd friends. Where we have: 

1. The carriage of weak Christianss toward Paul. viz. They desert him in his distress, and dare not own him before Nero's tribunal.  
2. We have the Number of these Desertors, it is not two or three, but all men, all forsake him, not a man durst stick to him or stand by him, (i.) very few if any.  
3. Here is the Time when they forsake him, it was at his first answer before Nero.  
4. Here is Paul's Carriage towards them, He prays for them, that since they did not sin as Alexander did maliciously, but of infirmity, that he would not lay this sin to their charge.    
At my first answer. Or, at my first Apology and defence of myself and the truth before Nero (or before some of his Officers which he had appointed) against the malicious accusations of the Jews.  
This his first defence was not the first which he made when he was first Prisoner at Rome about nine years before; but he speaks of his first defence which he made before Nero when he was Prisoner the second time at Rome. This defence he made about nine months before his death, near the end of Nero's reign when he wrote this second Epistle to Timothy.  No man stood by me, or was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In prima meae defension. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 responsio, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; an answer with a defence whereby he defends his innocency. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simul ad sum.  present with me. 
To assist or aid me, to comfort or counsel me.  But all men forsook me. 
Even my dearest friends who might have helped me by their power and pleading left me in the brias as a forlorn man. Those that formerly came to visit him in Prison, now durst not show their heads for fear of suffering with him, such was Nero's outrage now in his last days against the Saints. Chrysostom makes this the ground of Nero's rage against Paul, viz. because he had confounded Simon Magus whom Nero highly prized, and had converted his Butler and some of his Concubines, whereat he being enraged, caused him to be beheaded; for fear of Nero his friends, out of weakness generally forsake him. Yet the Universal Particle would seem to admit of some restriction. All (i.) all most all, very few excepted; for Luke did not leave him. V. 11. So the word All is taken in Scripture, Philip. 2.21. All men seek their own. (i.) The most and greatest part are self-seekers.  I pray God it be not laid to their charge. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non iis imputetur scilicet in culpam (i.) ignose●tur, remittatur. Meiosis.  q. d. I pray God forgive them this great sin of forsaking me in my necessity, I wish it be not imputed to them for sin. Alexander that sinned maliciously him he names and curseth; but these weak Christians who failed for want of some measure of Spirit and courage retaining still a hidden love to the cause of Christ; their names he conceals, with prayer that God would not lay this sin to their charge.  

Observations.  

1. Christian's must be able in some measure to Apologise for the truth. They must be ready not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give a bare answer, but they must be ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ to make an Answer with a defence of the truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplicem responsionem deno●at, sed desensionem & consistit ea vel in verbis, vel in scriptis quibus respondetur adversariorum calumniis. Laurent. in Pet.  1 Pet. 3.15. Thus job oft Apologized for himself against the false accusations of his friends. So doth Peter, Acts 2.14. etc. and Steven, Act. 7. and Paul often, Acts 22.1. and 23.1. and 24.10. and 25.8. and 26.1. Philip. 1.7. Thus justin Martyr, Tertullian, Athenagoras, Lactantius and Minutius Felix apologise for the Christians against their slanderous enemies. And B. jewel Apologizeth for the Reformers against the Papists. As wicked men are subtle to destroy the truth, so we should be wise as serpents to defend it.   

2. Observation.  

See more Paraeus in Rom. 16. Dub. 2. Baldwin in 2 Tim. 4.16. Brothman. CC. de Pontif. Rom. T. 2. Sect. 3. p. 814. etc.  2. All men forsook me.] Peter was not then surely Bishop of Rome. Had he been there in such high authority he would have said somewhat doubtless for Paul. Paul lived in Rome two years in his hired house, Acts 28.30. And when he writes to the Romans he saluted many, yet not one word of Peter there. Rom. 16. It is not probable then that Peter was Bishop of Rome seven years as the Papists without any Scripture-grounds affirm. But on this see more before. V. 11.   

3. Observation.  
3. God's dearest Servants must expect many times to be left alone. They are oft hopeless and helpless in respect of worldly help and creature-supplies. It is no strange thing to see a good man forsaken of all his friends. 
V. Bohomus Meditat. 14.  job complains of some such dealing from his friends, job 6.15, 16, 17. and 12. 4. and 19.2, 3. And so doth the Church, Lam. 1.2, 19, 21. David oft complains that his acquaintance stood aloof when he was in trouble, Psal. 31.11. When Christ was apprehended all the disciples fled and forsook him. Good men are men still, and so are subject to Passions, fear and faint-heartedness, and have not the same courage at all times, even in their own trials much less in others, as we see in Elijah that now tells Ahab to his face of his abominations, yet anon flies from jesabel and is in a Pet. So David one while he will not fear though ten thousand compass him about; yet another while he cries, I shall one day perish by the hand of Saul. This is a very hard lesson (for man is a sociable creature) to be content to go alone in duty, and though all men forsake Christ yet not to forsake him then, this is Heroick and noble indeed. Thus did Elijah, Athanasius and Luther when they had all the world against them. God hath so ordained it in his wisdom to wean us from the world and to make us see the Vanity of creature-comforts, that we may not confide in them, but may say with repen●ing Ephraim, Ashur shall not save us, for with thee the fatherless find mercy, Host 14.3. and with David, Help Lord, for vain is the help of man, Psal. 60.11. By this means he drives us out of the creature to himself; hence job complains that God himself had yet his brethren far from him, job 19.13, 14. The like complaint makes Heman, Psal. 88.8. Thou hast put mine acquaintance far from me, 
Tempora si fuerint nubila, solus eris. Ovid.  Thou hast made me an abomination to them. Prosperous rich men have many friends, but the poor and distressed is scarcely owned by his own Parents, john 19.21, 22. The blind man's Parents were afraid to own their son for fear lest the Jews should do them a mischief. 
See more before on V. 10. Obs. 1.  Be not then offended when 'tis thus with you Christ was so served and the disciple is not above his Master, we must be made comformable to him if we will reign with him. Trust not in Humane helps, they are mutable and will fail you. 
V. Bohemus Medit. p. 40.  Micah 7.5. Trust not in a friend. But trust in God and make him your friend, he is an Almighty everlasting friend. Be your condition what it will (whilst you walk in ways of obedience) he will never leave you nor forsake you, Heb. 13.5. As you may see in the next Verse. As Elkanah said to Hannah, 
Habent omnia, quia habent habentem omnia. Aug.  Am not I better to thee then ten sons? So the Lord is better to us then ten thousand friends, he is the fountain, get him and you get all, even when you have lost all, yet you have it still in the living God. When those Cisterns are broken, yet this Spring abides, and when thy friends are dead, yet this friend lives for ever, Psal. 18.46.   

I pray God it be not laid to their charge. 4. Observation.  
4. We must pity and Pray for such as offend through weakness. Demas and Alexander sinned wilfully and therefore the Apostle brands the one, and curseth the other. But these that sinned through fear and infirmity he conceals their names, and prays for them; so did Christ and Steven they prayed for such as persecuted them Ignorantly, and were heard. It is a great part of a Ministers wisdom to distinguish between sinners, and to observe who sin through infirmity and with the Spirit of Meekness to restore such, Luke 22.32. Gal. 6.1. Rom. 15.1. james 3.1, 2. And who sin obstinately, and to be sharper with them. A hard knot must have a hard wedge; and tough humours sharper Physic. It is jude his advice, jude 22, 23. Of some have compassion making a difference, and others save with fear, pulling them out of the fire.   

5. Observation.  
5. Sins of Omission may destroy us as well as sins of Commission. These weak brethren did not hurt Paul, yet because they did not help him they were liable to guilt, 
Turpissimè fecit Ecclesia Romana quae Apostolum suum sic deseruit, Mirum itaque non est si hoc Paulo dolu●t pl●rimum, sique oravit ne illis imputetur. Pet. Martyr.  for in deferring him they did in a manner desert the truth which he maintained, therefore the Apostle prays that this sin may not be laid to their charge. So Moroz is cursed not for hindering, but for not helping the people of God against the mighty, judg. 5.23. Dives is sent to Hell not for robbing but for not relieving Lazarus in his misery. 
Occidisti si non pavisti. August.  See what a large bill of Indictment is put up against sins of omission, Matth. 25.42, 43. And if their condition be so sad that only through fear forsake God's people, 
See the danger of sins of Omission, Gataker ●erm▪ on Amos 6.6. pag. 51. 2 Part. folio. and Scudder Daily Walking. c. 16. Sect. 3. p. 551.  how sad is their condition that oppose them, and imprison and persecute them.  
2. See here the tenderness of God to his people, he knows that two are better than one, and that a solitary man which is alone is left to a Temptation, and therefore he hath provided the counsel and company of friends to refresh us in our straits, and by their words spoken in season to encourage us in the paths of Piety against those discouragements which will meet us in that way.   

6. Observation.  
6. It would be sad with us if God should lay but one sin to our charge. The Apostle prays that God would not impute this one sin (which yet the world accounts no sin) to them. God charged Cain with this Murder, and judas with his Treason, and it sunk them, they were not able to bear it, indeed a wounded spirit who can bear? no man by his own strength, Prov. 18.14. A man may sooner bear the weight of the whole world on his back, 
See the Burden of sin. ●udworth on Gal. 6.5. pag. 375.  than the weight of one sin; for that is but the weight of creatures, but this of an infinite Creator; and if one sin be a burden unsupportable, oh! how sad would it be with us if God should charge all our sins upon us? If sins of Infirmity lie so heavy, what are enormities? If sins of weakness be thus grievous what are sins of wilfulness? Great then is the folly and madness of those that make a mock at sins that make it their Recreation and pastime to do wickedly, Prov. 10. 23. That make it their meat and drink, Prov. 4.27. They eat the bread of Wickedness and drink the wine of Violence that make it their clothing, Psal. 73.6. Pride compasseth them like a chain, and Violence covers them as a garment. Can the hands of these men be strong, or their hearts endure when God shall visit their sin ppon them, Ezek. 22.14. This will certainly be bitterness in the latter end.     

VERS. 17. Notwithstanding, the Lord stood with me and strengthened me, that by me the Preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the Lion. VERS. 18. And the Lord shall deliver me from every evil work, and will preserve me to his Heavenly Kingdom; to whom be glory for ever and ever, Amen.  
HEre we have. 1. Paul's Commemoration of that experience which he had of God's love to him in his deliverance past: But the Lord assisted me; though I had but cold comfort on Earth, yet I had comfort enough from Heaven.  
2. Here is the end for which the Lord assisted and delivered him, viz. That he might preach the Gospel to the Nations.  
3. Here is the greatness of the danger from which he was delivered, viz. From the mouth of the Lion, (i) from the hands of Nero that cruel Tyrant.  
4. Here is Paul's confidence and full assurance built upon this Experience for time to come, v. 18.  

1. That the Lord will deliver him from every evil work.  
2. That he will preserve him to his Heavenly Kingdom. Q. d. Though the Lord will not deliver me from suffering, yet I know he will deliver me from sin, and that not from some few, but from every evil work: and though he will not preserve me from death and danger, yet I am sure he will preserve me beyond them to a state of everlasting glory, even to his Heavenly Kingdom.   
5. He concludes with a sweet Doxology, his heart being inflamed with the sense of God's Love to him in his deliverance past, and mercies to come, he taketh nothing to himself, but ascribeth all to God. To him be Glory, and that for ever. And this he sealeth up and confirmeth with the usual Particle of Asseveration and Ratification. Amen, so be it.  

The Explication.  
But the Lord stood with me, or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adfuit im● astitit, ut Act. 27.22, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astitit mihi hac nocte Angel●s Dei. Gerhard.  by me, and assisted me. Against the desertion of men he opposeth the aid and assistance of Christ, though he was forsaken of all and had no comfort nor help from man, yet Christ assisted him by the gracious presence of his Spirit, and strengthened him (that he might not faint in his trials) according to that promise, Luke 21.14, 15.  
Question, Who is the Lord here?  
Answer, By Lord here is meant the Lord Jesus appeareth plainly if we compare this Text with Acts 23.11.  
Question, But what doth Christ do for his?  
Answer, He doth not stand by as a mere Spectator of their conflicts, but he is with them to assist them with wisdom, Prudence, and Courage, and to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corroboro, confirmo, conforto.  strengthen them under all their burdens that they be not despondent, nor sink under them. That by me the 
To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeconium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Evangelii praedicationem, Beza.  Preaching might be fully known, and that all the Gentiles might hear.] Q. d. I was strengthened by God, for this end that the Gospel preached by me might be more fully and freely known to the world. 
De V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V. V. 5.  Rome at that time was the Queen of the world, and in its most flourishing condition; people flocked thither from all parts, and when they heard and saw Paul's 
Erat non vulgaris Ministerii ejus confirmatio. quòd cum totus mundus furiosè in eum insaniret, & humana omnia praesidia ipsum deficerent, invictus tamen steterat. Calvin. in locum.  constancy and boldness in confessing and professing the Gospel before the Tyrant, it must needs work on them, and the fame of the Gospel thereby be spread over all the world.   

And I was delivered from the mouth of the Lion.  
Some conceive these words to be a Proverbial speech, noting some eminent, present, devouring danger. Q. d. I was delivered from the extremeest hazard of death, even as a man that is rescued out of a Lion's mouth, and pulled from between his teeth. This is true, but most genumely and properly by the mouth of the Lion, is meant Nero's rage and cruelty, who for his Potency in preying on the flock of Christ, is here fitly compared to a Lion which devoured and destroyed the sheep of Christ's Pasture. Tyrants and potent enemies of the Church are frequently so called in Scripture, Psalm 35.17. and 91.13. jer. 2.15. Ezekiel 19.2.  
Question. How dares Paul call Nero a Lion, when the Scripture condemns speaking evil of dignities, Judas 8. and forbids us reproaching them, Exodus 22.28. it telleth us that all Power is ordained of God, Rom. 13.2. and that even Tyrannical Magistrates and Hypocritical Rulers are sent in wrath by him for the sins of a people, 
Qui dedit regnum Mario, ipse & Caesari; qui Augusto, ipse & Neroni, qui Constantino ipse & Apostatae. Juliano. Aug. De Civitate Dei, Lib. 5 Cap. 21.  Job. 34.30. and Christ telleth Pilate that he had no power but that which was given him from above, John, 19.11. How then dares Paul give Nero so harsh a Title.  
Answer, 1. Paul was a Minister of Christ, and Ministers by virtue of their Office may and must do that which a private person who wants that call may not do.  
2. Paul had an extraordinary measure of the Spirit, he knew the haunts and courses of men and so might the more boldly reprove them. Thus Christ calleth Herod a Fox. David calls cruel men Dogs and Lions, Psalm 22.13.21.22, Solomon calls a wicked Prince, a hungry Bear, Prov. 28.15.   

Observations.  

1. All men forsook me, But the Lord stood by me. Hence, Observe, That man's extremity is God's opportunity, or when man's help faileth then God appeareth. He than cometh in as an Auxiliary. So he did to Paul when he was in prison, Acts 23.11. and so he hath promised to be with his Ministers especially to the end of the world, Matthew 28.20. Christ is a friend ●ha● sticketh closer than a Brother. He goeth with Paul to the Bar, and stands by him and strengthens him there. God doth never totally and finally forsake his people, leave them he may for a time to try them, but never so as to forsake them.  
He may delay to help them, 
Deserit ne deseratur.  but it is for their good to bring them into nearer communion with himself, Host 5.15. Call over the Catalogue of the Saints, and they will all tell you that God never failed them in their distreyne. Ask Noah, Lot, Abraham, job, Daniel, Paul, and they will all tell you that nothing hath failed of all the good which God hath promised, joshua 23.14. Creature-comforts indeed are vain, and will fail and forsake us in our troubles.  
In time of War Riches will leave us, in time of sickness health will leave us, in time of Famine bread will fail, and in time trouble Friends will fail. The Lord only is immutable, he never faileth his at their need.  
God's people are never less alone than when they are most alone; 
Solus non est cut Christus▪  never less forsaken than when then are forsaken of all. When jacob hath nothing but stones for his pillow, then hath he the sweetest Visions of God, Genesis 28.11, 12.13. when the Prie●● and the Levite passed by us, then comes the good Samaritan with his Oil and Wine to comfort us; when Father and Mother forsake us, then is God's time to take us up, Psalm 27.10. when the Pharisees excommunitate and cast out the blind man, than Christ receives him, john 9.34, 35. when the Disciples could not do the cure then cometh Christ and doth it, Matthew 17.17.  
God could deliver his people without this deserting of them, but he is pleased to let things come to extremity that he may have more prayers and praises from us. He could have delivered Israel as soon as ever they came into Egypt, but he lets them lie some hundreds of years in deep distress, tha● so his Glory might be the more perspicuous in their deliverance, Exodus 14.13, 14. When God's people lie in captivity so long till they are as so many d●y bones without l●fe, than God comes and breathes upon them, Ezekiel 37.11. to 15. When it is Evening with God's people, and we can expect nothing but night to follow, than God causeth light to appear, Zach. 14.7. At Evenining it shall be light.  
When Creatures fail in point of Prudence, 
Cum duplicantur lateres venit Moses.  and cannot advise and in point Power and cannot help, then is a time for God to help, Psalm 60.11. All the fenced Cities must be taken, and the enemy come even to the walls of jerusalem, then and not till then doth God appear, 2 Kings 18. 13.17. so Micah 5.5. when the Assyrian is entered the Land, and is ready to destroy all, then Christ brings Peace to his People. When Ishbibonob the Giant is ready to seize on weary, fainting David, than God sends Ahishai to his succour, 2 Samuel 21.16, 17. jonah must lie three days and three nights in the Whale's belly (till in all humane probability he was drowned) and then he is saved, Lazarus must lie till he stink before Christ will raise him.  
Pine not then away ye seed of jacob, there is yet corn in Egypt, there is help enough in God, only do him the honour now to trust him. Blessed is he that believeth, and hath not seen, 
Si vides, ubi Fides?  John 20.29. What ever then the distress be, whether it be Personal, Domestical, or National, yet command thy soul to wait on the Lord, who though he come not at thy time, yet he will never fail his own; 
Raah is not simply to see or look as Nabal, but it signifieth to see plainly and wonderfully even to ravishment and admiration.  In the mount will the Lord be clearly and wonderfully seen, Gen. 22.14.  
[See more Doctor Preston, and Master Mocket, on Genesis, 22.14. Mason his Cure of Cares, c. 4. p. 41. Dyke on john 4.46. p. 341. Brinsly on Exodus 14.13. p. 100 Hicks fast Sermon on Isay 28 5. p. 5. etc. Preached 1644. June 26. Burroguhes on Contentment, p. 311. Master Bridge his Sermon, 2 Vol. page 154.174.192. Door Reynolds, on Host 14.2, 3. 2 P. p. 62.63.   

The Lord assisted me. 2. Observation.  
2. Christ is the Lord. He is the Lord, the Jehovah, the true and the living God, coessential and coequal with his Father. Neither is the Title of God and Lord given to Christ Secundarily, Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirm,: ● yea Catachristically and abusively, Idols, Devils and men's bellies are called their gods. But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things, the Lord Paramount of all the World, the King of Kings, and Lord of Lords. But of this at large before. V. 1.   

And strengthened me. 3. Observation.  
3. Strengthening grace is the gift of God. He doth not only give us Renewing grace and then leave us to our own freewill, but he giveth us persevering grace also. As he is the Author of our grace by Vocation, so he is the finisher of it by preservation. He confirmeth and establisheth us unto the end, 2 Cor. 1.21. Hence David calleth God his Rock, Psalm 18.2. and we are commanded to be strong in the Lord and the power of his might, Ephes. 6.10. It is he that doth enable us and strengthen us with all might in our inward man, 1 Coloss 1.11. 1 Timothy 1.12. A little strength will not do, because we have no little enemies to encounter, but we must be strengthened with all might, and with all Patience, that we may do all the good we can, withstand all the evil we can, and patiently suffer when we can withstand no longer. Rest not content that you are Babes in Christ and have grace begun, but grow till you become strong men in Christ. To this end we must be 
* Multos impedit à firmitate praesumptio firmitatis, nemo erit à Deo firmus nisi qui à seipso se sentit infir●um. August. See the Excellency of Spiritual strength. Doctor Preston on Ephesians, 3.16. and Doctor Hill.  sensible of our own exceeding weakness, nothing stronger than Humility that goeth out of itself, nothing weaker than Pride that rests on its own bottom.   

That by me the Preaching might be fully known. 4. Observation.  
4. Whilst God hath any work for his servants to do, he will assist and uphold them in despite of all oppositions. Though Nero rage against Paul, and all men forsake him, yet God will assist him that he may preach the Gospel to the world. We need not fear the Foxes and Furies of the times; we have our day and to morrow to work in, and till that time which God hath allotted us be expired all the Devils in Hell, and all the Dogs in the world, cannot remove us, Luke 13.32. How long was David vexed with ungodly men yet he slept not till he had served his generation, Acts 13.36. Herod sought to kill Peter, but at the Prayers of the Church the prisoner is rescued out of his hands, yet when he had finished his work and was ripe for Martyrdom than he falls with ease, Ahab and jezabel seek the life of Elijah, yet was he preserved till he had finished his work, and then was he translated.  
Luther, was oft cursed by many Popes, yet he finished his course and died in Peace. Queen Elizabeth was also cursed by many Popes, but God turned the curses of those Romish Balaams into blessings, for she outlived nine or ten of them, and at last died in her bed full of days, riches and honour.  
Our comfort is, that our times are not in our enemy's hands but in the hands of a gracious God, who best knows how long it is good for us to live, and when to die, Psalm 31.15. when we have finished our course he will take us to himself in glory, john 17.4, 5. Let us then faithfully discharge the duties of our several places, and commit the success to God, in whose hand is our life, and all that we possess.   

And that all the Gentiles might hear. 5. Observation.  
5. God would have his Truth revealed to the sons of men. He would have the Gospel known, 
Bonum quo communius eo melius.  fully known to the Gentiles, to all the Gentiles, yea to all Nations whether Jew's or Gentiles, Mat. 28.19. Truth is good, and the more common it is, the better; where it getteth ground, Satan's Kingdom falleth like lightning from Heaven suddenly and irresistably, Luke 10.18.  
Let none then hide their Talents, 
Mr. Anthony Burgess, on john 7.17. Lect. 93.  but as the Sun freely communicateth its light and heat to us, so let us freely impart our gifts unto others. See eight quickening considerations to this duty.   

And I was delivered out of the mouth of the Lion. 6. Observation.  
6. The Church's enemies oft times are Lions. Lions for Potency, Lions for 
* Astuta ingenuum vulpes imitata Leonem. Horat. Sermon 2. See eight excellent resemblances between a Lion and a Tyrant in Master caryl on job 4.9. p 62.3, etc. and Franzius De Animalib. l. 1. c. 6. 'tis an excellent little Tract of the Nature of most Creatures.  Policy, Psal. 17.12. Lions for cruelty, Lions for Terror. Hence they are so oft in Scripture called Lions, Psalm 10.9. and 22.13. and 35.17. Prov. 28.15. jer. 2, 15. Ezek. 19.2. Such we are all by Nature (in our places and degrees) till grace change us, Isay 10.7. and then we shall be Lions for Christ (i) magnanimous and courageous in his cause, Prov. 28.1. the righteous are bold as Lions, which good in the Creature we should imitate, which evil shun. Be Serpents for Policy and not for poison, Lions for prowess and not for rapine.  
2. Be not familiar with these Lious, come not near their dens lest they make a prey of you, have no fellowship with such unfruitful works of darkness, but reprove them rather.   

7. Observation.  
7. God many times suffers his dearest children to fall into the mouths of these Lions, so that to a carnal eye they seem hopeless and helpless, even as a Lamb that is in the paws and jaws of a hungry Lion is given up for lost. 
Consul Tacitum l. 15. Vbi plura Neronis flagitia reperias. Et Pezelii Mellif. Hist. p. 2. De Nerone. p. 335. etc.  This was Paul's case, he was not only in the den, but in the vere jaws of Nero that proud Potent, furious Lion, who killed his Master, slew his Mother, crucified Peter, made foul havoc of the Church, and at last to save himself from the fury of the people, he slew himself saying, Dedecorosè vixi, turpiùs peream. My life was base, and my death shall be answerable.  
This was the case of Israel in Egypt, the Jews in Babylon, the Primitive Christians in the days of the persecuting Emperors, and ever since by Antichrist, yea since the days of Abel to this day the people of God have been as so many Lambs encompassed with raging Lions, who on all occasions have laboured to make a prey of them, yet the Lord maketh a Treacle of this Viper, by this means he purgeth his people from their dross, 
V. Irenaeum adversus. Haeres. l. 5. c. 28.  and fits them for his Kingdom, as Ignatius said sometimes, Dei frumentum sum, etc. I am God's corn, and I must be ground with the teeth of wild beasts, that I may be pure Manchet for my Lord and Master. God's ways to his Church are mysterious ways, Isay 45.25. He hath a wheel in the wheels, and when we think they go backward and all makes against the Church, 
See Master Strong 31. Ser. p, 657.  yet he makes them go forward and promote their interest, Ezckiel 1.16.21.   

8. Observation.  
8. That God will deliver his from this great danger. He that brought thee into the mouth of the Lion will bring thee out again, Dan. 6.22. God is omnipotent and omniscient, he hath both skill and will to deliver his people, though we know not which way, yet it is sufficient that he doth, 2 Peter 2.9. to him belong the issues from death, Psa. 68.20. when we be in extreme danger and in the jaws of death, yet he hath many secret passages and back doors to convey us out at.  
He hath a thousand ways to deliver us, by Means, without means, by weak means, by contrary means. Sometimes he changeth a Lion into a Lamb, as Saul into Paul, or else he stops the mouths of these Lions by restraining their cruelty: Or by setting one Lion against another, as the Philistines against Saul, 1 Samuel 23.27. The Turks against the Papists, he divided the Pharisees and Saducees amongst themselves whilst Paul escaped, Acts 23.6, 7. Or else he makes his children Lions to their enemies. So that the dread of them falls upon them, Hester 9.23. or else he breaks the teeth of these Lions, So that they cannot do the mischief they intended, Ps. 3.7. This may comfort God's people in their deepest distress, [though these Lions may be too strong for us, yet there is a stronger than they, Isa. 31.43. There is no Protector like this great Protector of us all. He is El-shaddai, God Almighty and Alsufficient to supply our wants, and help us in our straits: though others may forsake us, yet he hath promised that he will never do it, Heb. 13.5. There are five Negatives to assure us of the truth of that promise. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nequaquam te deseram.  
'Tis as if God had repeated the same promise five times over, I will not leave thee, and again and again I tell thee over and over for thy comfort, that I will not forsake thee. Bohemus' Medit, 16. p. 46. Vbi plura.   q. d. I will not, no I will not, I will in no wise leave thee, no● forsake thee. And it is worth observing, that in Scripture there is some Title or other of Gods that answers to all our necessities. Ergo are our enemies fierce as Lions, why God will come as a Lion against them, Isay 31.4. Do they come upon thee as a mighty storm? why he will be a covert to thee? are they as a scorching heat? he will be a shadow. Isay 4.5, 6. and 25.4. Art thou a poor shiftless sheep? why, he will be a shepherd to defend thee, Psalm 23.1. Art thou a Dove and in danger of Birds of prey? Why God will be a Rock to hide thee from them, Cant. 2.14. Isay 33, 16. The Church is God's Vineyard, and he will keep it night and day, Isay 27.3. 'Tis his City & he will be for walls and bulwarks to it, Isay 26.2. His household, and he will provide for it. His children and nature teacheth us to defend them, and will the God of Nature think you leave his? The Members of Christ's mystical body, and never any yet hated his own flesh. The Apple of his Eye which is guarded with a fivefold covering, Zach. 2.8. Psalm 17.8. Christ is King over his Church, Ad domandum & dominandum, to subdue his enemies, and make them his footstools Psalm 110.1.  
Let the wicked plough long furrows on our backs, yet God will cut their Treaces that they shall plow in vain, Psalm 129.3, 4. The rod of the wicked may be on the back of the Righteous but it shall not rest there; sufferings may be their condition, but 
See Doctor bolton's Ser. on Lament. 3.26. Preached 1646. Barlows Sermon on Psal. 40.17. at the end of his Comment, on Timothy, p. 38.  deliverance is their Portion; jehovah jirel the Lord seeth and is seen in the Mount both Actively and Passively for the help of his people, Genesis 22.14.     

VERS. 18: And the Lord will deliver me from every evil work, and will preserve me to his Heavenly Kingdom; to whom be glory for ever and ever, Amen.  
q. d. THat God which hath been with me hitherto, will not now forsake me, but will keep me by his assisting grace, so that I shall not for fear of suffering run into sin, nor do any thing unworthy of my holy Profession. He will preserve me from all sinful revolts till he have wrought me to his heavenly Kingdom.  
2. Others give this sense of the words, The Lord will deliver me from the Violent practices of evil men, and will not suffer them to hurt me. But the Text saith not, The Lord will deliver me from every evil worker, but which is more comfortable and fully. He will deliver me from every evil work. So that the former sense is most genuine and agreeable to the Context. God will keep me pure from all wickedness and so preserve me to his heavenly Kingdom. As he hath delivered me from the jaws of Metaphorical Lions, so I am assured that he will deliver me from Spiritual Lions (i) from the Tyranny of sin and Satan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servo, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanus.  till he hath brought me safe and sound unto his heavenly Kingdom.  

To whom be glory for ever and ever, Amen.  
B●ing assured by God's Spirit of his Divine manu-tenency till he came to glory, he concludes with a sweet Doxology and Thanksgiving to the Lord Christ his Saviour and Preserver, where we have, 

1. The person to whom praise is given, it is to him (id est,) to the Lord Jesus, V. 17.  

2. What the praise is that is given to him, viz. the praise of his Glory. To him be Glory, (i) let him only have Honour, Worship, Praise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth Praise increased and abundantly published. So Luke 2.14. Glory be to God on High, (i) Let the praise of his Wisdom, Power, and goodness be abundantly spread abroad, who of his Transcendent love hath redeemed the sons of men. Hence the Geneva Translation renders it praise: To him be praise for ever.  
This Doxology was frequently used by the Apostle, as you may see, Romans 11.36. and 16.26. Philippians 4.20. 1 Timothy 1.16. Heb. 13.21. 1 Peter 5.11. jude 25.   
3. Here is the duration of this praise, it must not be for a day or two, but for ever and ever. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i) in secula seculorum.  By which phrase the Scripture setteth forth Eternity. The doubling of the word hath an Emphasis and always signifieth an everlastiug continuance without any date or end at all.  
4. Here is the fervour of Paul's affection in this duty of glorifying Christ, testified by the word Amen, (id est,) So be it, or so it shall be, q. d. I heartily wish it may be so.    
I find a threefold Amen in Scripture 

1. Assevering.  
2. Assenting.  
3. Assuring.    
Sometimes it is prefixed, sometimes it is affixed; when it is prefixed, it is an Amen of Vehement Asseveration, john 6.26. But the Amen in the Text is both Assenting and Assuriug, 
Amen deducitur ab Hebraico vocabulo, Aman, quoth in Hiphil significat credere, in Niphal significat firmam & fidelem esse. Est itáque confirmantis & certificantis particula. Davenant in Colos. 4.18.  and is usually affixed and added at the end of Prayer, as Matth. 6.13. Rom. 15.33. Gal. ult. ult.   

Observations.  

1. The Experience of God's ●ormer deliverances must make us rest upon him for future. He hath delivered me formerly (saith the Apostle) and therefore I am confident that he will still deliver me till he have brought me safe to his Kingdom. This is Scripture Logic, and God loves to have us argue thus, Psal. 4.1. and 86.13, 16. and 77.10. When David was delivered from the Lion and the Bear, he thence concludes that God w●uld also deliver him from that Uncircumcised Philistine, 1 Sam. 17.36, 37. So Paul argued, 2 Cor. 1.10. Who delivered us from so great a death and doth deliver, in whom we trust that he will yet deliver. He hath delivered us that we know, he doth deliver that we experimentally see, and therefore we confidently conclude that he will still deliver. So Isay 51.2, 3. One 
V. D. Tailor on Psal. 32. p. 255 Mr, Strong 31 Ser. p. 375, 376 and Mr burroughs his Gospel Reconciliation. pag. 378. etc.  Blessing is a pledge of another, he that hath subdued such a lust for me, will do it still; he that helped me in such a straight will do so still he that hath been with us in six troubles in the seventh he will not leave us, Job 5.19, 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles, Psal. 74.14. He smote the head of the Leviathan, (i.) He broke the power and policy of Pharaoh and his army and drowned them in the Sea; and why so? That he might be meat for his people in the Wilderness. (i.) That he might be food for their Faith to feed upon, they were to pass through many difficulties in the Wilderness, but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land. How quietly and comfortably might we live did we but take this course. The Victories of old Soldiers encourageth them for a new conquest. By this resting on God we engage him to help us still; if a man will not ●●ceive his trust much less will the God of Heaven; hence David useth this as an Argument to move the Lord, Our fathers trusted in thee, and th●u didst deliver them, we also trust in thee and therefore deliver us also, Psal. 22.4, 5. hereby we bring much honour to God, then indeed we make him our God when we make him our only stay and trust. God knows and acknowledgeth such for his, Nahum 1.7.   

From every evil work. 2. Observation.  
2. Though God doth not save his people from suffering, yet he will save them from sin; and though he leave in them infirmities, yet he will free them from enormities, and from total Apostasy. He will keep them from evil, from every evil work that may any way be scandalous or a reproach to their profession. He convinceth them of the Vileness of sin, and discovers to them the snares of Satan, he plants his fear in their hearts that they may not sin against him, and inclines their hearts to an Holy Observation of all his Precepts.   

And he will preserve me to his heavenly Kingdom. 3. Observation.  
3. God is the Preserver of his people. He doth not only preserve their lives and estates with a general preservation and so is styled the Preserver of men, Job 7.20. But especially he keeps their Souls in an Holy Frame till he bring them to glory. All Believers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation, 1 Pet. 1.5. And this is called special preservation, peculiar to the Godly, 1 Sam. 2.9. Psal. 41.12. jude 1. It is not sufficient that we light a Lamp, but there must be a continual supply of Oil else the light will go out: So it is not sufficient that we have Preventing, Preparing, Renewing grace, but we must also have Subsequent, Conserving, Perfecting, Persevering grace daily given in to preserve us from Apostasy. We have always need of a Divine manu-tenency till we have finished our course, Psal. 73.23. As he calls us out of sin, so he must keep us from sin and confirm us to the end. 1 Cor. 1.8. And this he will do in despite of all our enemies; if any thing destroy us it is sin, and for that we have God's hand here that he will deliver us from every evil work that might any way ruin us, and so preserve us till he have brought us to Heaven. 
See this point more ful●y cleared by M. Ant. Burgess on john 17.11. Lect. 55. Mr. caryl on job 29.2. pag. 430. etc.  He keeps Heaven for the Saints, and the Saints for Heaven.   

4. Observation.  
God's Goodness to his people is wholly free. All his dispensations to his are freegrace and pure mercy.  

1. By his Preventing Grace he keeps us from evil works.  
2. By his subsequent grace he preserves us to his Kingdom. Where then is our Merit if all be grace? But of this before on V. 8.    

4. Observation.  
5. God is a good and bountiful Master to his people. None like him, for 1. He delivers them from sin which is the greatest evil. 2. He preserves them (maugre the malice of all their enemies) till he have brought them home to himself who is the chiefest good. Who would not serve such a Master who first enables us to do our work and then pays us for it. Can the son of jesse give you Olive-yards and Vine-yard? (said Sa●l to the followers of David) So say I, can the World, the Devil and Sin give you grace and glory? They cannot do it, they can bewitch you and deceive you in promising pleasure and giving pain, in promising liberty and bringing you into bondage, in promising you life, yet bringing you to death. Come away then from the Garlic and Onions of this Egypt, ascend out of the wilderness of this world, and like spiritual 
Aquila non capit muscas.  Eagles soar aloft in your Meditations and desires after things above (i.) Grace and glory, Colos. 3.2.   

6. Observation.  
6. In our deepest distress we should have an eye to this Heavenly Kingdom. 
Our glory to come is so glorious that the worst we can suffer here ●s but as a flea-biting in comparison of it.  So doth Paul here. What ever thy sorrows or sufferings be here, yet remember there is a Heavenly Kingdom will pay for all. This will raise our spirit and uphold our heart in the midst of the greatest troubles, 
Quid sentit crus in nervo quando animus in coelo? Tertul.  Rom. 8.18. 2 Cor. 4.17. Heb. 10.34. and 11.35. But of this see more on V. 8. Obs. 3.   

7. Observation.  
7. God will bring his people to a Kingdom, to an Heavenly Kingdom. It is not a 
Against the Millena●. See my Homesius enervatus.  Millenarian earthly kingdom (that fancy was not heard of in St. Paul's time) yet Paul was an eminent Martyr, and Piscator and Alsteed make this Millenarian reign most proper (if not peculiar) to the Martyrs. But the Scripture generally makes the Reward of the Saints and Martyrs to be in 
It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non terrestre, sed supercoeleste regnum.  Heaven and not on earth, Psal. 73.24. Matth. 5.12. Philip. 3.20. 1 Pet. 1.4. The Godly long to be with Christ in Heaven, 2 Cor. 5.1. Philip. 1.23. In this heavenly Kingdom we shall enjoy everlasting Communion with God, and shall be for ever with the Lord, which is the heaven of Heaven, 1 Thes. 4.17. God himself will there be all in all, 1 Cor. 15.28. Rev. 21.3. There we shall keep an Everlasting Sabbath, Heb. 4.9. and shall be for ever free from sin and from the very possibility of sinning. There we shall have light without darkness, health without sickness, peace without war, joy without sorrow, strength without weakness, and life without death. This should set our Souls a longing to be there. As S. Augustine's Mother said when she heard of the Joys of Heaven; What then make ● here? Only we should labour to be fitted and 

Non est via ad regnum sine primitiis regni, nec sperare potest coeleste regnum, cui neque super propriam regnare concupiscentiam adhuc datur. Bernard.  
See more Burroughs Moses Choice, c. 44. to 53. Baxter Saints Rest. Nortons' Orthodox Evangelist.   qualified for this heavenly Kingdom. Heaven is a Pure place and none but pure ones can come there, all unclean dogs are shut out, 1 Cor. 6.9. Rev. 21. ult. there is no room for the workers of iniquity, Matth. 25.41. He must walk in the way of Holiness who desires happiness. Without it there is no seeing God to our comfort, Heb. 12.24. Grace is the suburbs of glory, 2 Pet. 1.10. We must begin our heaven here before we come to Heaven, Phil. 3.20. he that hopes to come there must purify himself here, 1 john 3.2, 3. We must deny ourselves Universally and sell all for this heavenly Inheritance, you may buy gold too dear, but you cannot buy Heaven too dear, what ever you part withal for it, you have made a good bargain, and with the wise Merchant you may go away Rejoicing, Matth. 13.44.   

To whom be glory for ever and ever, Amen. 8. Observation.  
8. Christ is God. He to whom Divine Glory, Worship and Praise is due, he is God. But to Christ Divine Glory, Worship and Praise is due, as appears by this and other places, To whom be Glory. But of this largely before on V. 1.   

9 Observation.  
9 The praise and glory of all our mercies must be given to God whether the blessings be corporal or spritual, temporal or eternal, Paul had all these, and here he ascribes the praise of them only to Christ. As Christ had assured him of an heavenly Kingdom, so now he begins his heavenly Employment. This Sacrifice of praise coming from a gracious heart is more pleasing to God than any legal sacrifice, Psal. 50.14, 15. ult. It is not thousands of Rams nor rivers of Oil that he delights in, but the praise of an Holy heart is that which he requires, Psal. 33.1. Colos. 4.2. Philip. 4.7. 1 Thes. 5.18. Heb. 13.15. As all we have comes from him, so there is all the Reason in the world that all the praise should be given to him, Rom. 11. ult. It is God in Christ that doth all, of him as the Efficient Cause; through him as the Administering Cause, and to him as the Final Cause are all things. His glory must be the Terminus reductivus to which all our actions are to be reduced, 1 Cor. 10 31.  
Do not then rob God of that which is so near and dear to him. His grace and mercy he lets others share it, but his glory he will not give to another, Isay 42.8. Say therefore as joseph did in another case, God hath kept nothing from me but this, how then can I do this great wickedness and sin against him? 
See more in Dr. Gouge on the Lord's Prayer. ●ect. 215. pag. 295. etc.  Herod paid dear for assuming God's glory to himself, Acts 12. We never lose ourselves more than we seek ourselves most in this kind, which hath made the Saints and Angels so sharply to rebuke those that have gone about to give God's honour to them, Acts 3.12. Rev. 19.10. and 22.9.   

For Ever and Ever. 10. Observation.  
10. Gracious men desire that God may have glory from generation to generation, even to Eternity. They think it not sufficient that they praise him themselves, but they desire he may be praised in the Churches throughout all ages for ever, Ephes. 3.21. jude 25. Grace enlargeth the heart towards God, as his thoughts are thoughts of love to his people, and his purpose is to do them good for ever; so they desire that God may have glory for ever, not only whilst this world stands, but after this world is ended even to Eternity for ever and for ever, Psal. 106.18. Let us then be careful to glorify God in our generations, and do what in us lieth to Eternize his praise. Let us teach our children's children his ways, promote his Gospel with all our might, and like living coals set all on a flame about us. If we be thus careful to glorify God here, it is a good Evidence that he intends to glorify us with himself for ever.   

Amen. 11. Observation.  
11. We should earnestly desire and heartily consent to what we pray for. When we pray we should not be like those that draw nigh to God with their lips when their hearts are far from him, Isay 29.13. Our hearts and our tongues must agree in Prayer. Many in our days have got a gift of Prayer and beg an hundred things which their hearts never affect, as appears by the looseness and Unrighteousness of their lives. Oh! that such would get the Grace and Affections of Prayer. That their hearts, words and works might be once harmonious. If we pray for God's glory, let us study how we may actually advance it. If we pray for his Church, let us study the good of it every way; that when we say, Let thy Name be sanctified, 
See this word Amen, Largely opened by Doctor Gouge on the Lord's Prayer. S S. 245. Page 330. and Acutely by Master jenkin's, on jude 25.  and thy Kingdom be enlarged, we may cordially and sincerely say, Amen, Amen.     

VERS. 19 Salute Prisca and Aquila, and the household of Onesiphorus.  
WE are now come to the fourth and last part of this Chapter, which consists of particular Salutations, he concludeth this Epistle with them according to his custom, where we have, 

1. The persons whom Paul would have Saluted in his Name. These are Prisca and Aquila, with the house of Onesiphorus, V. 19  
2. Here is a Prolepsis or prevention of a Quere, if Timothy should ask what is become of Erastus and Trophimus, why Eraestus abideth at Corinth and Trophimus is sick at Miletum, V. 20.  
3. Here is the Apostles inference, since some are absent and others are sick, therefore Timothy must be careful to come before Winter to him. Verse 21.  
4. He names those that salute Timothy. First Particularly, viz. Pudens, Linus, Claudia. Secondly, Generally, Not only they, but all the brethren at Rome.  
5. He concludeth with Prayer. 

1. For Timothy in particular, Verse 22. The Lord jesus Christ be with thy Spirit.  
2. For the Church in General Grace be with you.  
3. This he sealeth with that usual concluding Particle, Amen.      

Salute Prisca and Aquilae.  
1. Here is a duty enjoined, Salute.  
2. The Persons to be saluted, Prisca and Aquilae.  
Salute.] This is done many ways. Sometimes by Letters, sometimes by Gestures, sometimes by Words. Those that we meet we salute with good words, as God be with you, Ruth. 2.4. or, God bless you, Genesis 43.29.  
2. Those that are absent we salute by Letters, wishing them all happiness from the Fountains of Happiness. So that the Apostle oft saluteth the Churches with Grace and Peace be to them, Colossians, 1, 2. jude 2.   

Observations.  

1. Salutatious are lawful. The Apostle would never have enjoined them if there had been any thing of sin or folly in them; as the foolish Quakers imagine. That they are not sinful I prove.  
1. In that Christ himself in whom was no sin, commanded them, Matth. 10.12, 13. When you come into an house (be they good or bad that dwell in it) yet Salute it. So Luke 10.5. Into whatsoever house ye come, Salute it. Which serves to take off that Cavil, that Saints may salute Saints, but they may not salute profane men. Whereas our Saviour commands his disciples to salute even such as be wicked and unworthy against whom they must shake off the dust of their feet. Yea, Christ would have us not only to salute our Friends anst Brethren, but our foes also, that we may excel Publicans, Matth. 5.47.  
2. We have the Example of Christ using them; he oft used this Salutation, Peace be to you, Luke 24.36. John 20.19.  
3. The Angels have used them; an Angel salutes Gedeon, judg. 6.12. and the blessed Virgin, Luke 1.28.  
3. The Saints have used them; the Apostle in the beginning and ending of his Epistles, salutes the Churches, Rom. 16. Colos. 4.10. etc. Moses made obeisance to jethro and kissed him and asked him of his welfare, Exod. 18.7. and this they used not only to Saints, but even to wicked men. jacob salutes Pharaoh, Gen. 47.7. David sends greeting even to a profane Nabal, 1 Sam. 25.5.  
5. Not only Saints but even Heathens by the light of nature used them. 
Credebant ho grande nefas & morte piandum. Si juvents vetulo non assurrexerat. Juven. Sat. 13.  They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Ave, God save you and God speed you.  
And there is great Reason for them, for they do not only express, but they help to increase that mutual 

Officium salutandi est amicitia Symbolum. Musculus.  
Mos salutandi non solùm vetussimus est, sed & utilissimus ad conciliandam & confirmandam charitatem. Lavater.   love which ought to be amongst Christians; and as they are fruits of faith and love so they are very pleasing to God and to our Brethren, and are Testimonies of our love and respect to them, and the omission of them argueth either that there is some grudge in our hearts against our Brother, or that our love is but cold and little towards him. By our amiable, affable walking, we may win men, when by a sour surly self-conceited carriage, we bring a reproach upon Religion and discourage men.  
Objection, Christ forbiddeth his Disciples to salute any man by the way, Luke 10.4.  
Answer, 1. If you stick to the Letter of the Text, you must not salute Saints, for the words are general. Salute no man; nor must you take shoes or purses with you when you travel.  
2. 'Tis an Hyperbolical speech, and such as the Hebrews use when they would have a man do any thing speedily, and without delay, as 2 Kings 4.29. 
Fuit personale aut speciale praeceptum▪ non generale. Later.   
3. 'Twas a Temporary command which Christ gave to the seventy at that time only, he doth not simply and absolutely forbid them (for then Christ should contradict himself, Luke 10.4.) but comparatively, viz. so for as they might hinder them in the speedy dispatch of their weighty affairs they must omit them, 
Christ blamed the Pharisees Affectation, not their Affection; he taxed their Ambition, not their Gratulation. Matthew 23.7. Adamson 2 Peter 1.2.  else when they came to remain at a place Christ bids them then salute, Luke 10.5]  
Object. We know not the man nor what he is going about.  
Answ. Nor doth he know thee nor what thou goest about; and yet thou lookest to be saluted, why then wilt not thou salute thy Brother?  
Object. Mordecai is commended for not bowing the knee nor showing any respect to Haman.  
Answ. The Answer is easy.  
1. The Persian Princes exacted more than Civil reverence, they had a kind of divine honour given them; now Mordecai seeing more honour was required then was fit for a man, bowed not.  
2. He knew that Haman was an Amalekite and one of that race which was exposed to the hatred and revenge of Israel, 
See more fully Mr. jackson's Annot. on H●st. 3.2.  they must have no Peace with Amalek for ever. It is true, if we meet an obstinate Heretic or one that we know is a blasphemer and a broacher of false doctrine, we must shun him and not bid him God speed, Rom. 16.17. 2 john 10. (i.) we must not be familiar with him, 

Simus ab illis tam seperati, quam illi sunt ab Ecclesia profugi. Cyprian.  
V. Euseb. l. 4. c. 14.  
A particulari ad Vniversale non valet argumentum.   so as to give the least approbation to his wicked opinions. We may salute our own private enemies, but not the professed enemies of God. Polycarp meeting Martion the Heretic refused to salute him, Martion asked him whether he knew him, I (saith he) I know thee to be the Devils first born; yet this doth not follow that therefore we may salute no man; for till we know them to be such open offenders: we may salute them, (Matth. 10.13.) for there is a common salutation and civil respect which is due from every man to every man. Piety is no enemy to courtesy, Religion doth not abolish but rectify civil behaviour. It doth not make men rude and clownish, inhuman and hoggish, but teacheth men to give honour to whom honour is due, and to salute heartily not hollowly, knowing that an hand full of love is better than an arm full of flattery. The wisdom that is from above is gentle, 
See more A●tersol on Philemon 23▪ p. 472. and Clapham against the Quakers Sect. 12. p. 66.  peaceable and full of good fruits, (james 3.13.) teaching us to practise the things which are of good report and tend to love (Phil. 4.8.) and to make conscience of small duties as well as great ones. Good conscience and good manners go together, Acts 23.5.   

2. Observation.  
2. Good men forget not their absent friends. The Proverb is, Out of sight and out of mind, it is not so with Paul, though himself were in Prison and far distant from many of the Saints, yet was he present in Spirit with them, and shows that he hath not forgotten them, by sending Salutations of health and happiness to them.   

Prisca and Aquila.  
This Prisca in other places is called Priscilla (which is a diminutive of Prisca) Acts 18.2. she was wife to Aquila, they were both Jews very tender and hospitable to Paul, they ventured their lives for him (probably in rescuing him out of some tumults as Acts 19.22.) besides such was their zeal for Christ that they assisted Paul (in their own Sphere) in spreading the Gospel, and instructed Apollo's in the way of God more perfectly. This makes the Apostle so oft to salute them, and to mention their names with some additional Encomiums, Rom. 16.3. 1 Cor. 16.19. And to take them with him as his bosom companions when he sailed into Syria, Acts 18.18. Though they were Tent-makers by profession, yet having so good an household guest as Saint Paul (for he sojourned with them at Corinth and probably at Rome and Ephesus, Acts 18.2, 3.18, 19 they profited very much in the Christian Religion.   

3. Observation.  
3. It is a singular mercy to enjoy good company. By their Prayers, counsel and good example they will exceedingly quicken us in the way of the Lord. Aquila and Priscilla by familiarity with Paul come at last to instruct an eloquent Apollo's and show him somewhat that he had not seen before, Acts 18.26. They had a Family so well ordered and taught that the Apostle calls it a Church, Rom. 16.5. 1 Cor. 16.19. and Paul honours them with the Title of his Coadjutors and Helpers (in their places) in the work of the Lord; and for such as the whole Church was bound to bless God for them in making them the Instruments of his preservation, Rom. 16.4. Thus we see to what a height of Piety, Knowledge, Fame and Excellency inferior persons may come by being acquainted with some Holy and Zealous Paul.  
Quest. But why is the wife set before her husband both here, and Rom. 16.3.  

Id factum propter egregium studium Evangelii promovendi quod fuit in Prisca. Chrysostom.  Answ. The Reason is uncertain, but it is conceived to be this, because the wife excelled the husband in Piety and Zeal.  
2. Lyranus gives this Reason, viz. because she was first converted, and the order of Grace is to be preferred before the order of nature.  
3. Others say it was because she was better known to Believers. But there is no great matter in this placing of their names, for in other places the husband is named before the wife, as Acts 18.2, 26. 1 Cor. 16.19.   

And the Household of Onesiphorus.  

Onesiphorus (i.) utilitatem afferens.  This Onesiphorus was a good man and answered to his good name. He was very loving and constant to Paul even in his bonds at Rome. 2 Tim. 1.16, 17, 18. As the Apostle before Chap. 1.16. prayed for the house of Onesiphorus, so here he salutes them. By house here is meant (by a Metonimy of the subject very frequent in Scripture) the people in the house, as wife, children, servants; which may serve as an answer to that Cavil of the sottish illiterate Quakers who revile us for calling the place where the Church meets, The Church; when this Metonimy is so frequent in Scripture, The house for the people in the house, and the Church for the people that meet in the Church. The Apostle useth the very word Church in this very sense, 1 Cor. 14.28, 35. It is a shame for a woman to speak in the Church.   

4. Observation.  
4. Good Governors bring a blessing on their Families. Onesiphorus is not only prayed for himself and saluted singly, but all his household also. When Zacheus was converted he was not only blest himself, but Salvation came to his house also, Luke 19.8. When Lydia and the jailor were converted themselves, their Families were brought into Covenant with them, Acts 16.14, 15, 33, 34. Rahab the harlot by believing preserved her family alive; Yea, Lot was a blessing to all Sodom, the Angel could not destroy it till he was gone out, Gen. 19 The Reasons are these: 

1. The Covenant of Grace is made to the godly and their seed, Gen. 17.7. So bountiful a Master do we serve that he will not only show mercy to the godly themselves, but also to thousands of Generations of them that love him, and keep his Commandments, Psalms 112.2.  
2. God loves such as resemble him in the beauty of Holiness; now love is of a diffusive Nature, it extendeth itself not only to the party beloved, but to all about him; If we love a man, we will love his Children, Servant, Beast, yea his dog for his Master's sake. If this be in the drop what is in the Ocean? If this be in the Creature whose love is imperfect, finite, mixed, what is in the Creator who is love itself? 1 john 4.8.  

3. In respect of the near Union that is between Master and Servants, Parents and children. They all make as it were but one body, so that if it go well with the Head, it must needs be the better for the Members.  
As the Dew that falleth on the mountains runs down to the Valleys, and the precious Ointment that was poured upon the head of Aaron, ran down to the skirts of his clothing, Psalm 133. So the blessing which God powers on Governors, extendeth itself to such as are under them.   
4. They will endeavour the conversion of such as belong to them. It is promised as a blessing to such as live under the good man's shadow that they shall return, (Hosea 14.7.) and grow up fruitfully as the corn in a well tilled field, and flourish in the ways of God like the most generous Vine, to the great joy and contentment of themselves and others.  
5. As an evil man is a public evil, 
Vir malut comm●ne malum, fundi nostri calamitas.  the Family, the City, the Nation, the World, yea even his beasts fare the worse for him. The wicked Egyptians bring a curse on their cattle, Exodus 9.3. when Achan had sinned, his sons and Daughters, his Oxen, Asses, sheep and all he had perished and fell with him, Joshua 7.24, 25.    
But it is good being a good man's Child, servant, yea beast, Exodus 9.4. But the Lord shall sever between the cattle of Israel and the cattle of Egypt, there shall nothing die of all that is the children of Israel's. God blesseth their very cattle for their sake; and if the creatures could speak, they would desire to be servants to those that are servants to God.  
Let all Superiors than labour for grace, 
Bonum est sui diffufivum.  that they may be a means to diffuse it to those about them, for true grace is communicative, Paul that was converted himself, desireth that others were like himself, Acts 26.29.  
When the woman of Samaria had found Christ, she bringeth her neighbours to him, john 4.28. when Andrew had found Christ, he bringeth Peter with him, and Philip bringeth Nathaniel, john 1.41, 45. They are like a sweet perfume, or like Carbuncles and stones of fire which sweeten and enlighten all that are about them, Ezekiel 28.16. The prosperity and welfare of the Church lieth much in the well-ordering of Families, they are the Nurseries and Seminaries of the Church, and therefore Governors of Families should walk before God in their own houses, (as well as in God's house) with upright hearts, Psalms 101.2. 2 Samuel 6.20. he returned to bless his household (i) to pray and praise God with them, See Psalm 30. the Title, and Acts 10.1.2. job 1.5. To this end therefore must be the morning and the evening sacrifice there, Numbers 28.4.  
Our Prayers are our sacrifices. 
Orationem ●ugem, jugis postulat necessitat. Drexel. See the Excellency of Family duties, Master Philip Godwin Domestic duties Page 57, etc. Cobber on Prayer, lib. 1. Cap. 4. Page 88 Fenners Catech. page 76.  This blesseth all, as the Ark when it came to the house of Obed Edom, brought a blessing with it; so where duties be set up in their power; they are a means to bless our labour, rest, and children.  
2. The Word must be Read there Deut. 6.6, 7. it must dwell in us not only sufficiently, but Abundantly, Col. 3.16.  
3. Thou must Catechise and teach thy children the way of the Lord betimes, Proverbs 22.6. and if David and Bathsheba a King and a Queen taught Solomon when young (Proverbs 4.21.4. and 31.1.) who shall think himself too good for this duty?  

See Mr. Philip Goodwin. Domest. Duties. p. 272, etc.  4. There must be singing of Psalms in our houses, it is not only our Duty, but our Glory thus to glorify God.  
5. Let none be idle in thy family, but see that every one have some employment wherein to serve God, for of idleness comes no goodness as I have showed before on v. 7.  
6. Be well advised whom you receive into your Family. If a man be to plant an Orchard, he will get the chiefest grafts, else as one scabbed sheep infecteth the Flock, so one disordered person may disorder a whole Family.  
7. There must be a Grave yet amiable carriage towards inferiors, remembering that we also have a master in Heaven. Many Masters are so high and lordly, so pettish and perverse that no servant can please them, no service content them.  
They use their servants like dogs rather than Christians, such should remember the meekness of job 31.13. and how Superiors are called Fathers in Scripture because they should carry a fatherly affection towards their Inferiors, Exod. 20.12.  
8. There must be Discipline. As in the Ark there was the Rod of Manna, 
Many prune their Plants, break their Horses, train their Hawks, yea teach their dogs, yet never instruct their children.  so in every well ordered Family there must be the Manna of Instruction, and the Rod of Correction. There must be no Toleration of sin, it must be put far from our Tabernacles, Ilb 22.23. lest it bring a curse upon all, Zach. 5.4, 5. Proverbs 12.7. God will protect no Families but such as glorify him, Isay 4.5.  
9 There must be Repetition and godly conferring on the Word in our particular Families. We Ministers must plant in public, but unless you that are Governors water in private, we can expect but small increase. Hence the Lord commands us to whet the Word (as the mower doth his scythe) by going over it again and again, and often inculcating it to our children (Deuteronomy 6.7.) at our own houses by a parsonal and particular examination of them, and harrowing in of that good seed which hath been publicly sown, that it be not lost.  
I cannot therefore so well approve of that confused kind of Repetition (which is used in many places) when immediately after the Evening Sermon, the Governors of Families with others get all into one house to Repetition. Though the duty suits well with my Principles and practise, yet (with submission to better judgements and men of more experience) I conceive the duty is not rightly circumstantiated; for, 


1. If the Minister be put upon this duty (as he is in most places) to pray and repeat both his Sermons and that immediately after his public pains, though some may commend his zeal, yet I question his discretion.  
I hold it no point of wisdom for a man to tyre out himself and his Auditors, and make the Ordinances nauseous, which rightly timed and performed would be very profitable and delightful; for God in his Wisdom hath so ordered the variety of holy Duties on the Sabbath, that if we be wise to observe the due timing of them they be not tedious: But this kind of Repetition must needs be tiresome, both to Pastors and People.   
2. Pastor and People (spending so much time as many do in these public Duties) are deprived of that time which should be spent in a private digesting and meditating of what they have heard. For I conceive (still with submission to better judgements) that the time immediately after the Evening Sermon, is most proper for private meditation, and applying what we have heard to ourselves.    
I should advise every Governor of a Family to go home immedirtely from the public Ordinances, and to set his Family in order, and set every one (according to his ability) some task either in the Catechise, or to learn a Psalm, or a Chapter, and such as can write to review and digest their notes. Else whilst the master of the Family is at the Public repetition the children and servants will be in disorder at home.  
It is this private Meditation, self-examination and application of the word to ourselves which is the duty of duties, and all the Repetitions in the world without this will do us no good. One Sermon eaten and digested, and made our own will bring more solid joy then a thousand Repetitions, jer. 15.16. This private retiring and refreshing on our ways comparing our hearts with the Rule is the principal duty, and what ever be neglected this must not be neglected if we look to be saved. If ever we would get sound wisdom, we must separate and sequester ourselves from crowds, Proverbs 18.7. Other things must be done in their proper time. but this of all duties must not be left undone.  
It is true, this public repeating maketh a greater noise and show in the World, but it runneth up into straw, into formality, censoriousness, spiritual Pride (as is experimentally seen in the most) for want of this secret, Soul-humbling, Soul-affecting work.  
This is indeed hard work, it is ploughing, selfdenying work which our formal Ephraim's like not, Hosea 10.11. It bringeth not that popular applause with it as the public meetings do where their gifts may be more taken notice off.  
The Devil can be content we should hear a thousand Sermons, yea, and repeat them too, when we have done, so he can but keep us from this private work of making them our own by serious Meditation and Prayer, Repeating our Sermons in our lives (which is the best Repetition of Sermons) the Devil hath his desire, and I appeal to the Consciences of those who spend so much time in public and private Repetitions.  
For, I suppose these persons Repeat in their 
* We should bring the Word publicly taught home to our children by repeating it to them, and requiring it of them. Philip goodwin's Family. Relig. p. 401.  Families when they come home, (else I am sure they transgress against the Rule, Deuteronomy 6.6, 7.) Whether they do not omit this private duty which I speak of, the ways and walking of too many Professors showeth it.  
Question. Would you have the duty of repeating wholly omitted?  
Answer. By no means, for it is a duty which God commandeth Parents to practice in their particular Families; But I would have it rightly Circumstantiated for Time and Place, and so performed as may be most for God's Glory and the benefit of us and ours. Were I worthy to counsel Christians, I should advise them.  
1. To retire in private (as before) having set their Families in Order, till the Evening repast.  
2. After that, to call all the Family together, examining every one what they have learned that day, and putting an edge upon it by applying it to them.  

Objection.  
But some people cannot pray nor Repeat themselves.   

Answer.  
That is their sin and negligence, especially if they be Governors of Families. Yet I should advise such persons to do in this case as they do by their meat, if they cannot dress it themselves, they will desire their neighbours to help them. So go to thy Minister's house (if he be nigh thee) or else to thy Godly neighbour, join with him till thou canst do it thyself.  
For still I say, it is most proper, profitable and convenient to have this duty performed in every particular Family where there is any number especially.  
Now this keepeth Duties in their order; Here is time for private preparation, then for public duties, then for works of necessity, then for private Meditation, and lastly, for Family duties.  
Thus you have my judgement, I shall not confine any one to it, I give you in only what I find Experimentallie most beneficial to myself and others: and if any can experimentally find out a more profitable way to promote Godliness in its power, I can well permit every one to abound in his own sense, and to take his own way. My Record is on High that I have no design against the persons, parts or performances of any, I rejoice to see God's work go forward in any place; my only desire is, that the power of Religion may prosper in the Land, and the efficacy of it may appear in holy and mortified conversations.    

5. Observation.  
5. We must not despise any in whom we can see any thing of Christ. Be they poor Artificers and Tradesmen, and such as are contemptible in the World's eye, yet if they be precious in Christ's eye they must be so in ours too; yea, be they weak women, yet if they be good women, we must honour them. So doth this great Apostle, here, he sendeth his salutations and best respects to Aquila a Tentmaker, 
En Pauli modestia qui se multo inferiores pro adjutoribus suis & symmistis agnoscit. Gualther in Rom. 16.3.  and his wife Priscilla, and is not ashamed to own them as his coadjutors, Romans 16.3. The Church of Christ in this world for the most part consisteth of mean and obscure persons, as appeareth by those men and women whom the Apostle saluteth, Rom. 16.1. to 16. not many wise, not many noble, not many mighty, but God hath chosen the foolish things of the world to confound the wise, and the weak to confound the mighty, 
* See Master Robert Bolton, and Master Francis Tailor on that Text.  1 Cor. 1.26, 27.  

Salute Aquila,  
Salute Priscilla,  
Salute Onesiphorus.   
And why so? because of their Piety and Zeal for God's glory. We had doubtless never heard of these persons, but for that.   

6. Observation.  
Hence Observe, Piety bringeth praise. It begetteth a good name, and maketh a man famous to posterity. Such honour God, and therefore he honoureth them, and setteth an Ecce of Admiration on them, john 1.47. Behold an Israelite indeed. What hath made job, Nehemiah, David, and all the good Kings of Israel so famous to all Generations but their Piety? Wicked men by fine fare, fine clothes, etc. may beg a little praise; but Piety commandeth Esteem even from those that cannot practise it themselves.  
The intemperate man cannot but commend the Temperate, though he cannot imitate him; and the time-serving Politician cannot but commend the sincere and constant man that sticks to his Principles, though himself like a Weathercock cannot but turn with every wind.     

VERS. 20. Erastus' abode at Corinth, but Trophimus have I left at Miletum sick.  
Erastus' is a Greek name, and signifieth Amiable and lovely. He was Chamberlain of the City of Corinth, Romans 16.23. he was one that attended on Paul, when he sent with Timothy into Macedonia, Acts 19.22. Whilst Paul was prisoner at Rome he did abide at Corinth (as appeareth by the Text) waiting on his public Office, it seemeth he was a great man, the Treasurer of the City, yet neither his riches nor his great place could keep him from loving the Apostle and the people of God.  

1. Observation.  
Hence Observe, There are some great men that are good men: not many, yet some, 1 Corinthians 1.26. Lot and Abraham, two great men and yet good men, 
Pauci, non quod Evangelium ullius sortis homines à se abjiciat, sed quod arctam viam facilius ingrediamur minus sarcinati. Grotius.  Genesis 13.2, 5, 6. and 24.35. So was job (1.3.) and Zaccheus, Luke 19.2. David died full of riches and honour, 1 Chronicles, 29.28. Nehemiah a Courtier and Cupbearer to a King, yet one that feareth the God of Heaven. Neh. 1. ult. So in the New Testament we read of a noble Theophilus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matrona dives & honorata.  Luk 1.3. and of an Elect Lady that loved the Truth, 2 john 1.2. and of a joseph of Arimathea and Sergius that embraced the Gospel.  
1. The Lord hath so ordered it to stop the mouths of wicked men who are ready to say as the Pharisees (john 7.48.) do any of the Rulers or great ones believe in him? q. d. there are none that follow Christ but a few simple people, and illiterate fishermen, etc. Yet God hath some Kings and Queens, some Lords and Ladies, some of the great ones, and some of the fat of the earth that worship him, Psalm 22.29. He hath a learned Nicodemus and Paul with an eloquent Apollos to defend his truth.  
2. The Lord calleth some such that they may draw on others, who are apt to be led by great ones. They are the Looking-glasses of the Country by which many dress themselves.  
3. For the greater conviction of wicked men, when they shall have the light of such and such great men who have broke through great temptations, and denied themselves many lawful liberties that they might be the fitter for God's service, when many that had not the Tithe of these Tentations and hindrances, yet would not serve him.  
4. For the greater manifestation of God's Almighty Power, though it be a very hard thing for a rich man to be saved, and with men it is impossible, by reason of the many snares and impediments which lie in their way, hence the Apostle telleth us that none of the Princes of this world have known Christ, (id est,) almost none, very few, 1 Corinthians 1.8. yet Christ can pair off this Camel's bunch, and so untwist this cable rope that it shall go through the eye of a needle.   

Trophimus have I left sick at Miletum.  
This Trophimus was a Citizen of Ephesus, a Disciple of Paul's, and his companion in his travels, Acts 20.4. and 21.29. Paul travelling through many places after his first imprisonment at Rome, leaveth this Trophimus sick at Miletum, a City in Asia not far from Ephesus, famous for its wool and clothing.  
Question, But would not the Apostle work a miracle, and so heal him as he had done other sick persons:  
Answer, It was not in the Apostles power to work Miracles when they pleased, but only when there was a necessity for the conviction or conversion of unbelievers, than the Holy Ghost enabled and excited them to it, Acts 3.12.   

2. Observation.  
2. Sickness may seize even on good men. As they are subject to death, so to sickness also which is the forerunner of death. Epiphraditus a good man (whose recovery Paul so greatly rejoiced in) yet was very sick and nigh unto death, Phil. 2.27. and so was Paul himself, 2 Cor. 1.8. Hezekiah and David two holy men, yet sick of the Plague (as it is conceived) the Corinthians were chastened by the Lord with the same violent disease (as 'tis conceived) that they might not be condemned with the world 1 Cor. 11.30. But this needs no proof, for we experimentally see that all things come alike to all, and sickness is the portion of good men as well as bad; only the wicked are punished in wrath, their sickness and pains here are but praeludia futuri judicii, forerunners of greater pains, besides they are hardened and made worse by them, as Pharaoh and Ahaz 2 Chron. 28.22. God reins snares on wicked men, if they be in health, 'tis a snare to them, Psal. 69.22. Prov. 1.32.) if sick 'tis a snare to them, their sin is drawn out, discovered and ripened by it.  
'Tis Luther's Observation, that after long journeys, and long sicknesses few were better: Cast a stinking weed into the fire, and it smelleth worse; but cast a sweet Herb into the fire, and it smelleth the better. God punisheth the wicked as a judge, but he correcteth his children as a Father? For their good to bring them nearer to himself, and to fetch home his Prodigals which wander after the creature; and to bring their sins to remembrance.  
In prosperity men cannot awhile to think of their sins, but when sickness cometh they shall have time enough, night and day they shall have no rest by reason of their sin. We read of some Psalms whose Titles are, A Psalm to bring to remembrance. So we must say of many diseases, A Fever to bring our sins to remembrance, a Consumption to bring our sins to remembrance. As Pharaohs Butler said sometimes, I remember my sins this day, Genesis 41.9. So those sins which lay long forgotten, a sickness may bring them to your remembrance; God could remove all sickness and all infirmities from his people, but he is pleased for good Ends to exercise them therewith, that the Saints might be kept humble in themselves, and we might not Idolise them, giving the Honour which is due to the Creator to the Creature.  
Hence Moses hath a stammering speech, Paul a Messenger of Satan to buffet him, and Luther some dregs of Popery abiding in him.    

VERS. 21. Do thy diligence (or make haste) to come before Winter: Eubelus greeteth thee, and Pudens, and Linus, and Claudia, and all the Brethren.  
PAul being very desirous to see Timothy before he dies, reneweth his suit to him, desiring him to make haste, and to come before winter, when it is dangerous sailing, and the Seas (in many parts) are shut up by the extremity of cold, so that there is no sailing. Besides, Timothy was but sickly and weak, and therefore the Apostle would have him come in Autumn, that the winter season might not prejudice his health.  

Eubulus, Pudens, Linus, and Claudia do greet thee.  
The Apostle to quicken Timothy to come the more speedily to him, having told him how some had forsaken him, others were sick, and the rest scattered abroad; now he telleth him what friends he should yet find at Rome, who do send salutations to him.  

1. Eubulus, by his name he seemeth to be a Greek, he was one of Paul's familiar friends at Rome, We find no mention of him but only in this place.  
2. Pudens was a noble Senator in Rome, who embraced the Faith, and the Christians had frequent meetings in his house.  
3. Linus was one of Paul's acquaintance, his first Disciple (say some) and afterwards Bishop of Rome say others, Anno Christi, 70. 
Vide Eusebius lib. 3. cap. 2. Platina de Vitis Pontif. Pap. 2. p. 18. Niceph, Lib. 3. cap. 2. Baron. Annal. T. 1. p. 636.   
4. Claudia, she was a noble Matron, a British woman (say our Chronologers) who went to Rome, was converted by Paul, married a Roman Senator called Pudens. 'Tis thought that she sent the Gospel first into England.    

And all the Brethren.  
Having named some of the choicest Christians in particular, and many of them greeks, and so the better known to Timothy; he names the rest in general, and under the name of Brethren comprehendeth all the faithful who were at Rome, which it seemeth were many, and therefore he would not stand to name them all. This also he might mention to encourage Timothy to come the sooner to Rome since he had so many friends there.  
Now strange it is that amongst so many and they of such note that they should all forsake Paul at his first answer. Here we see what fear and frailty may be in persons of choice note for grace in the Church of God. See more on V. 16.   

Observations.  

1. God hath some in all places that serve him. At Rome, yea, in Nero's Court God had his Saints, Philippians 4.22. The Saints in C●●●ars house salute thee. This Caesar was Nero in whose Palace Paul's bonds were made manifest, and God so blest his preaching and suffering that he had many converts there.  

Exeat aula qui vul● esse pius.  Piety is rare in Princes Courts, yet in this Tyrant's Court are some Saints. God hath his two witnesses in the worst of times, Revelations 11.2, 3. Yea, he hath his thousands which lie hid in the Papacy which shall shortly come out both in person and affection, Revelations 18.4. He hath a faithful Abraham in the midst of faithless Canaanites, and a zealous jonathan and David in the Court of a persecuting Saul. God will have a Church in all Ages to glorify him, Ephesians 3.21. and therefore we should not be discouraged when we come to places where we think we are alone, yet God hath his hidden ones there which have not bowed their knee to Baal. Palaces and Prisons are oft times the worst places in the world, yet God hath some there. Onesimus was converted in prison, and the jailer and his household receive the Gospel.   

2. Observation.  
2. There are some good women in the world: here is a Claudia and Priscilla that own the Apostle and believe the Gospel, when Nero and the most of his Courtiers persecute him.  
We read of many good women that supported Christ with their substance, when Herod and the great ones crucified him, 
See more in To●sh●ls, women's Glory.  Luke 8 2, 3. Lydi● entertained the Apostles when others cast them out of all. Of those 277. Martyrs that died in Queen Mary's days, 55. were women.   

3. Observation.  
3. God doth great things usually by weak means. He can make weak women instrumental to spread the Gospel: The Apostle at first had no other Hearers but a few women at Philippi, yet after it became a flourishing Church, Acts 16.12, 13. Philip. 4.3. God usually hangs the greatest weight on the weakest wires that so his Name may have all the glory. What more violent than the Sea, and what weaker than sand, yet ●e hath made the sand to bond the Sea, Jeremiah 5.22. It is a little David and that with a sling that overcometh a great Goliath. gideon's three hundred, overcome a great host of Midianites. It is by the mouths of babes and sucklings that God confounds his enemies, Psal. 8.2. It is the Worm jacob that shall thresh mountains. (Isay 41.14, 15.) It is impar congress●s, an unequal match, there is no proportion between a mountain and a worm, one bit of a mountain will crush in pieces ten thousand worms; I, but if these worms have God on their side they shall arise and thresh mountains. God creates strong things in the earth, he makes a woman to compass a man, (i.) though the enemies of the Church be many and mighty and God's people be low and contemptible, being esteemed as weak women in comparison of their manly adversaries, yet this weak effeminate one shall prevail against those stout and manly Chaldeans, jer. 31.22. Let none then despise the day of small things, where we see any sparks of grace let's love it and encourage it, Rom. 14.1. and 15.1. If Christ would not break the bruised reed, much less may we. True grace is little at first, it is like a grain of Mustardseed which is parvum & humile, yet acre & fervidum, little but full of life and spirit. Let not men than be discouraged because of their weak beginnings, the greatest Giant was at first an Infant, the tallest Oak was once an Acorn, and the greatest Scholar at first in his battle-dor. Only rest not in beginning, but improve the means of grace and God will increase thy stock and make thy little strength hold out (Rev. 3.8, 9) when the strong in their own conceits shall fall.  
2. In the Church's Reformation we should not be despondent though it meet with much opposition; what though mountains of difficulties lie in the way, yet they shall all become a plain before God's Zerubbabels, Zach. 4.6, See how the Lord hath subdued Rome Pagan, and Rome Arrian, and he daily doth, and will not rest till he have destroyed Rome Antichristian. Wicked men gather themselves together against the Church of God with an intent to ruin and raze it even to the foundation, these are their thoughts, I but they know not my thoughts (saith God) why what were God's thoughts? Why his thoughts were to make their rising against his people to be their ruin, & their own counsels to be their own confusion, Micah 4.11, 12, 13. They shall be gathered together as sheaves in the floor, arise and thresh O daughter of Zion. q. d. Thy enemies thought to come to thresh thee, but thou shalt thresh them. The work of God in all ages hath been carried on by weak means. 
See more in Mr Marshals Serm. on Psal. 8.2. preached 1646. Babington on Exod. 8.4. Mr. Fan. Tailor on 1 Cor. 1.26.  The Apostles many of them Illiterate fishermen. Luther a Monk, King Edward the sixth a Child, Queen Elizabeth a Woman; no matter how weak the Instrument be if God be the Agent.   

The Brethren. 4. Observation.  
4. All the faithful are Brethren in Christ.  
In Scripture we read of three sorts of Brethren.  

1. By Race.  
2. By Place.  
3. By Grace.   
1. By Race such as descend from the same father and mother, so jacob and Esau were brethren and sometimes kinsmen called Brethren, as Lot and Abraham.  
2. By Place, such as are of the same Nation, thus the Jews called one another Brethren, Deut. 23.20.  
3. By Grace, and that Common or Special.  
1. Common in respect of Creation, and so all men are Brethren, Gen. 9.5.  
2. Special, 
See more in Mr. Fran. Tailor on 1 Cor. 1.26. pag. 22. and Espencaus in 2 Tim 4. Digres. 26.  in respect of Adoption and so all Believers are Brethren, Rom. 1.13. and 8.12. and 12.1. Phil. 1.14. and 4.21. 1 Thes. 1.4. and 2.2, 1. james 1.2. This must needs be so, for they have the same God for their Father, the same Church for their Mother, the same House for their dwelling, the same Inheritance for their portion; They speak like one another, and are clothed like one another. They fight against one common enemy, they walk in one path, and eye the same Objects. Let us then love like Brethren, let it not be Verbal, but an Affective and Effective love, both in heart and deed, Rom. 12.10. Heb. 13.1. 1 Pet. 2.17. We should part with some of our right for Peace, and there should be no contention between us for we are Brethren, Gen. 13.8. 1 Cor. 6.5, 6. We should Sympathise like Brethren, a Brother is or should be a second-self. We should bear each others sin and sufferings; 
Fratep quasi ferè alter.  if children of the same Family see one of their fellows beaten, all the rest of the little ones fall a crying about him; So should we weep with them that weep, and remember those that are in bonds, since we ourselves are subject to the same afflictions, Heb. 13.3.     

VERS. 22. The Lord jesus Christ be with thy Spirit. Grace be with you, Amen.  
THE Apostle having finished his Salutations cometh now to conclude his Epistle with a Comprecation and an Apostolical benediction: 

1. Of Timothy in particular. He prays that the Lord may be with his Spirit. q. d. Be not sad at my departure, for though I must leave thee, yet the Lord shall be with thee, and uphold thee with his Grace.  
2. He prays for the rest of the Brethren with him and commends them to God's grace. Grace 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vobiscum.  be with you (i.) with you all as it is Heb. 13.25. This is Paul's conclusion written with his own hand in all his Epistles (to prevent false Copies,) 2 Thes. 3.17.  
3. He ratifies and seals up all with that concluding Particle, 
See this Verse more fully explained in Mr. Dyke on Philemon 25.  Amen. Of which see more V. 17.    

Observations.  

1. Our special desire should be that God would be with the Spirits of his people. By Spirit here is meant that noble faculty of man's Soul called the Understanding or the Mind with the most inward cogitations thereof, Luke 1.47. My Spirit rejoiceth in God my Saviour. (i.) My Understanding in the apprehension of this great mercy stirs up all the rest of the powers of my Soul to glorify God. We should pray that God would direct our Spirits in thinking, devising, judging, choosing, refusing, loving, hating. Generally that the Lord would lead us by his Spirit as his children, inclining our hearts to that which is pleasing in his sight. So prayed David, Psal. 143.10. and Paul, Ephes. 3.16, 17. This inward presence of Christ with the Spirits of his people is one great part of the reward of their love and obedience to him, john 14.21, 23. This comforts them under the cross, and assures them of their Salvation. We should therefore always pray that Christ by his Spirit would be present with our Spirits, and that we may so live that he may delight to dwell in us: for if he be not with us sin and Satan will soon prevail against us. We should therefore labour to find and feel this special presence of Christ in our hearts, that we may rejoice in it, and lament its absence, without it we can do nothing, nor understand any thing in the mysteries of Religion, for the wisdom of the flesh is not only an enemy but enmity itself against God, Rom. 8.7. The natural man for want of the Spirit of God perceives not the things of the Spirit of God, 1 Cor. 2.14.   

Grace be with you.  
Thus he begins and thus he ends with Prayer for 
Vnico hoc vocabulo Continetur ingens ille ace●vas beneficiorum quae fidelibus permittuntur in Evangelio. Davenant.  Grace (i.) for the free favour and love of God and all other spiritual blessings which accompany it, as Pardon of sin, Sanctification and Glory.   

2. Observation.  

Socrates desired to see the King's countenance rather than his coin. Aquinas could say Non Tua sed Te Domine.  2. God's favour and grace is principally to be sought, even above and before all other things. The Apostle doth not say, Riches be with you, Honours be with you or the favour of men be with you. But Grace and God's favour be with you. So in all his Epistles he puts Grace first, 
See more, Perkins CC. l. 1. c. 5. Hicks Fast Serm. on Isay 28.5, 6. p. 10. preached 1644. June 26. Church his Treasury p. 173 etc. and his Miscellanies p. 137. etc.  and Peace which denotes Temporal blessings last, Rom. 1.7. Colos. 1.2. Rev. 1.4. Numb. 6.25. Psal. 4.6, 7. Matth. 6.33. In the Lord's Prayer we first beg for spirituals and have six Petitions for that, and then for temporals.   

Amen.  
(i.) So it is, or so let it be, or so it shall be.   

3. Observation.  
3. What is prayed for must be believed and earnestly desired. So much this word Amen implies. They sin then that pray without any understanding, fervent desire, or belief of what they pray for.      

POSTSCRIPT. The second Epistle unto Timothy ordained the first Bishop of the Church of the Ephesians, was written from Rome when Paul was brought before Nero the second time.  

See the falsehood of these Postscripts in Cudworth on Gal. 6. in the end. p. 429. & Glassii Philolog. l. 1. Tract. 4. Sect. 4. mihi. p. 245.  THese Postscripts are no part of the Text, neither was this added by the Apostle, for it contradicts the Text. The Apostle calls Timothy an Evangelist, 2 Tim. 4.5. and the Postscript makes him a Bishop; The Evangelists were not tied to personal residence in one place, as Bishops and Pastors were: but they were to go from place to place to confirm the Churches planted by the Apostles. Beza observes that this first clause doubtless is spurious, it is not extant in divers old copies, and, which is much, the Vulgar Latin omits it. So do the Syriack and Aethiopick Versions. So that this is but a very sorry foundation to build the Divine Right of Episcopacy upon.  
FINIS.   

QUESTIONS Discussed in this COMMENTARY.  
Question I. WHether the Covetous man be worse than the Prodigal? 
Page 25  Question 2. Whether Blasphemers may be put to death? 
p. 64  Question 3. Whether servants must obey their carnal Masters, and whether Master and servant be equal? 
p. 68.141.  Question 4. Whether drinking of Healths be lawful? 
p. 94, 95  Question 5. Whether that Excessive taking of Tobacco which is used in our days be lawful? 
p. 99.101  Question 6. Whether mixed Dancing be lawful? 
p. 106, 107  Question 7. Whether Duels be lawful? 
p. 109  Question 8. Whether we may fly in time of persecution? 
p. 201, 202  Question 9 Whether it be lawful to put men to death for theft? 
p. 227, 228  Question 10. Whether the Old Testament be Canonical? 
p. 267  Question 11. Whether Oaths be lawful? 
p. 304, & 385  Question 12. Whether Christ be God? 
p. 306.  Question 13. Whether Imprecations be lawful? 
cap. 4. v. 14.  Question 14. Many necessary Queries about the day of judgement. 
p. 311, 312  Question 15. Whether salutations be lawful? 
p.  Question 16. Whether the Soul be immortal 
p. 371, 383  Question 17. Whether we may give Titles of Honour to men? 
p. 296  Question 18. Whether it be lawful to gather Churches out of Churches? V. Epist. Dedicat. and 
p. 166, 167  Question 19 Whether the Presbyterian Government be the best kind of Government? 
p. 173, 174, etc.  Question 20. Which is the fittest time for young people to marry? 
p. 250  Question 21. Whether the Scriptures be the Word of God? 
p. 276  Question 22. Whether the Apocrypha be Authentic? 
page 288  Question 23. When is it lawful to take gifts? 
p. 26  Question 24. Whether separation from a true Church be lawful? 
p. 11.12, 141  Question 25. Whether compounded Heretics may be put to death? 
p. 169  Question 26. Whether all Sects may be Tolerated? 
Page 168, 169.103, 233, 340  Question 27. Whether the light within us be a sufficient guide? 
p. 278, etc.  Question 28. Whether we may hear Lectures on week days? 
p. 326  Question 29. Whether the Law may be Preached? 
page 329  Question 30. Whether Christ shall reign a thousand years yet before the day of Judgement? 
page 12  Question 31. Whether Ministers ought to have liberal maintenance? 
p. 296  Question 32. Whether we can merit any thing at God's hand? 
p. 387  Question 33. Whether the new Light that is abroad be not old darkness? 
p. 165  Question 34. Whether Ordinances be still in force? 
page 138  Question 35. Whether Poverty be better than Riches? 
page 44, 234  Question 36. Whether there be an Absolute Perfection in this life? 
p. 299  Question 37. Whether all gifted men may Preach? 
page 328  Question 38. Whether Preaching be adding? 
page 280, 281  Question 39 Whether Quakers be Saints or sots? 
page 128.269.296  Question 40. Whether we may build on Revelations? 
page 165  Question 41. Whether Scepticism be good: 
p. 149 166.241  Question 42. Whether we may build on the Schoolmen? 
p. 259  Question 43. Whether the Affections pierce, are evil? 
p. 76  Question 44. Whether the Scriptures may be read by all persons? 
p. 260  Question 45. Whether Stratagems are lawful? 
page 116  Question 46. Whether Temporal Felicity be a mark of the true Church? 
p. 215  Question 47. Whether Tithes be lawful in Gospel-Times? 
p. 369  Question 48. Whether Traditions be Authentic? 
page 298  Question 49. Whether there be a Concatenation of Virtues? 
p. 21.  Question 50. Whether many seducing Quakers be not Witches? 
page 225, 226  Question 51. Whether we may have an eye so the recompense of Reward? 
p. 399  Question 52. Whether there be degrees of Glory. 
p. 405  Question 53. Whether Demas were an Hypocrite. 
Page 411  Question 54. Whether Salutations are lawful. 
Page 584  Question 55. Whether we may call the Meeting-place a Church. 
p. 460  Question. 56. When is the fittest time for Repetition. 
Page 462, 463.    

The Texts explained in this COMMENTARY.  
Chap. Vers. Pag.  Genesis.  5 22 391   for 493 9 21 97 22 23 265 32 10 43 43 34 97  Exodus.  18 21 26  Leviticus.  10 9, 10 92 18 24 103 19 17 62 24 10, 11 63  Numbers.  12 8 84 15 30 93 16 31 12 23 21 132  1 Samuel.  1 16 96 1 22 146 30 6 220   223  2 Samuel.  12 7, 8 235 15 22 359  2 Kings.  4 1, 2 45  1 Chronicles.  22 14 332 29 23 332  2 Chronicles.  15 14 81 19 5 213  Ezra.  9 10, 13 70  Nehemiah.  3 20 332 6 11 339 9 11 24 13 25 332  job.  1 5 63 5 13 117 6 15 426 14 7, 10 372 14 14 388 15 34 27 23 12 288,   289 31 35, 39, 86 36 13 117  Psalms.  2 9 183 2 12 316 9 20 57 15 2 82 15 5 27 34 2 47 34 19 204 36 1, etc. 230 46 1 207   208 49 18 16 62 5 45 62 9 205 68 13 25 68 19, 20 206 97 1 187 109 4 88 132 2 79 335 106 8 403  Proverbs.  1 19 23 2 18 04 15 15 385 15 17 25 16 31 389 21 17 97 22 1 84 22 14 102 23 29 to 35   95, 96 23 5 40 25 18 84 29 1 359 30 17 66  Ecclesiastes.  1 2 121 3 19 372 5 3 24 7 26 102 9 4 386 12 1 249 12 2 9  Canticles.  1 5 215  Isay.  1 3 70 4 5 344 5 18, 19 230 8 18 87 8 20 286 26 10 223 27 5 340 41 14 215 4● 11 204 44 20 9, 39 54 17 87 55 3 282 55 6 422 58 2 323 58 13 129 64 5 400 66 2 55, 56  jeremy.  4 2 80 13 18 83 13 ult 257 17 9 19, &   366 22 29 28 31 22 205  Ezekiel.  22 13, 14 25  Hosea.  2 19, 20 81 4 2 103 4 11 104 6 7 78 7 9 9 9 7 185 10 11 415  Micah.  2 12 335 3 2, 3 30  Habakkuk.  2 5 25 2 9 28 3 17 220  Malach.  1 6 19  Matthew.  5 38 109 7 15 161 7 16 193 11 29 56 12 43 101 10 34 201 10 41 404 16 18 397 16 24 210 17 24 44 17 29 32 24 12 9 26 72, 74 21  Luke.  15 6, 7 241 1 46, 47 72 10 41 40 12 16 34 13 14 386   392 14 13, 14 90 15 17 185 15 24 119 15 7 258 16 9 39 16 14 24 19 26 83 19 ult 357 20 25 31 21 17 211 22 15 340 24 13 64  john.  2 10 97 2 17 335 5 39 291 6 67 239 8 5 103  Acts.  5 41 87 8 9 47 8 28, 29 292 12 22 52 15 20 104 16 11 60 17 30, 31 223 26 10 423  Romans.  2 5 88 3 4 414 5 7 20 8 3 21 8 35 396 15 30 388 10 7 300 16 18 160   162  1 Corinthians.  1 5 83 1 9, 24 391 1 27, 28 205 4 3 45, 46 6 2 312 6 10 95 6 14 to 20 102 7 23 68 8 4 206 9 27 153 13 5 19   46.85 15 20 402 15 32 376  2 Cor.  4 17 217 10 10 163  Galathians.  3 26 68  Ephesians.  2 15 401 4 14 166   225 4 18 345 5 18 97 6 12 422  Philippians.  1 23 364 2 3 85 2 6, 7 57 2 12 340 2 17 364 4 6, 7 41 4 11. 43  12   Colossians.  1 11 448 3 16 291  1 Thessalonians.  5 14 386  2 Thessalonians.  2 5 28  1 Timothy.  1 17 37 4 10 209 5 4 66 5 6 119 6 1, 2 68 6 4 185 6 6 41.   42 6 8 42 6 10 23.   25  2 Timothy.  2 22 250  Titus.  3 2 58 3 4 401  Hebrews.  3 12.13 230 10 38 102   415 13 5 42  james.  1 2 220 2 10 21 5 11 86  1 Peter.  2 5 344.   345 2 11 104 2 21 190   191 4 3 43 4 14 87 5 5 51.   54 5 8 366  2 Peter.  1 5, 6 21 1 5, 10 497 2 2 59 2 10 59 2 14 29 2 8 333 2 9 209  1 john.  4 1 171 5 18 397  jude.  3  243   343 3  388  Revelations.  12 10 82.83 12 12 9.335 21 8 102   

A TABLE, Of the Principal things contained in this VOLUME.  


A.  ADjuration, when lawful. 
Page 304  Affections, good in themselves. 
p. 76  Antiscripturists confuted. 
p. 276, 277  Apocrypha, false. 
p. 288.  Apostates, their miserable ends. 
page 240  Application, Useful. 
p. 339  Armies cannot save. 
p. 207.  Armour spiritual must be put on. 
page 389  Atheism, the root of all sin. 
p. 306.  Adam in the state of Innocency not so safe as believers. 
p. 403  Aggravations of sin. 
p. 419, 420  Alone we must oft go. 
p. 442  Anger vanisheth in good men. 
p. 426  Apologies, when to be used. 
p. 442  Apostate, how dangerous. 
p. 415  Application necessary. 
p. 413  Assurance attainable. 
p. 395    


B.  Bade times must make us better. 
Page 10  Beginnings of sin dangerous. 
Page 165  Blasphemy, how many ways committed. p. 58. Aggravations, of England's blasphemy. P. 60.61. We must mourn for it. p. 62. Eight Considerations against it. p. 63. Blasphemers must die for it. p. 64.169. God's judgements on them. 
p. 65.  Boasting, four sorts of it. p. 46.47. Considerations against it. 
p. 48  Bribes base. 
p. 26, 27  Butts are blemishes. 
p. 290  Body, have a moderate care of it. 
p. 432  Books needful. 
p. 433  Burden of sin. 
p. 444  Burdensome, good men are not. 
p. 431    


C.  CAll extraordinary, what it is. 
Page 202  Carnal Policy, folly. 
p. 207  Children must be taught Goodness betimes. 
p. 246.  Christ is the Lord. 
p. 306, 307.  Christ is All in All to a Believer 
Page 270  Church mixed here. 
p. 11  Constancy commended. 
p. 239  Conscience good, a Feast. p. 385, 386 an erroneous Conscience bindeth not. 
p. 287.  Consideration its excellencies. 
p. 118  Contentment how necessary. 
p. 42  A Corrupt Head breeds a corrupt Heart. 
p. 155.  Covenant-breaking England's great sin. page 77, 78. How punished. page 78. Covenant-keeping the way to blessedness. page 79. Rules for it. 
p. 80  Covetousness how base. p. 22. Breaks all the Commandments. p. 23. Saints most free from it. p. 24. Cavils for it answered. p. 33. Odious in a Minister. p. 27, 28. Rules against it. Page 35, etc. Such unfit for employment, p. 25. Worse than a Prodigal. 
p. 25.    


D.  DAncing, mixed condemned. 
Page 106, 107  Day of judgement comfortable to the the Godly. Page 317. Terrible to the wicked. p. 309.310. Prepare for it. 
p. 314  Death comfortable to the godly. p. 370 Saints sing most sweetly then. 
page 385  Delay in Repenting dangerous. 
Page 222  Deliverance from trouble comes from God. 
p. 204.  Devils subtle. p. 166. Chained. 
page 187  Discipline how necessary. 
p. 172  Discontent dangerous. p. 35. Reasons against it. 
p. 35, 36  Disputations Vain condemned. 
p. 149  Dogs, seducers like them in fourteen Particulars. 
p. 157  Drunkenness a great sin. p. 92. Especially in Ministers. p. 92. Signs of it. p. 93. Directions against it. 
Page 99  Duels unlawful. 
p. 109  Day of judgement desired by the godly. 
Page 406  Degrees of Glory. 
p. 405  Discipline set forth in the word. 
p. 431    


E.  EArth the wicked man's Hell. 
Page 28  Man's Extremity is God's Opportunity. 
p. 447  Ear to be watched. 
p. 356  Envy evil. 
p. 85  Error begetteth error. p. 230. It is punished by giving up to false Teachers. 
p. 353.357  Error in judgement worse (in some re-respects) than Error in Practice. Page 153, 154. Six Reasons why we are so easily drawn to Error. 
p. 232  Examples of good men how far to be followed. 
p. 190, 191.192  Man's Extremity, God's Opportunity. 
p. 182.  Eye to be watched. 
p. 106    


F.  FAith, its Excellency. 
Page 270  Faith, Motives to keep it. 
p. 139  Faithful, few in all Ages. 
p. 424  Falls of the Saints, what use to be made of them. 
p. 191  False Prophets have been in all Ages. Page 154.352. God hath ever had some to oppose them. p. 155. it's very dangerous to follow them, page 156.120. Marks of false Prophets. 
p. 161, 162  Fam●ly-duties commended. V. Epist. Dedic. 
 Familiarity with wicked men to be avoided. 
p. 138, 139  Fathers how to be esteemed. 
p. 259  Fierceness how vile. p. 108. Helps against it. 
p. 108  Feasting when lawful. p. 58. Rules for it. 
p. 61  Formality dangerous. page 340. many Reasons against it. p. 123.125. Helps against it. 
p. 1●3.  Fornication a great sin. p. 101. Reasons against it. page 123, 125. Helps against it. 
p. 133  Forerunners of Gods leaving England, 
Page 135, 136  Foxes, seducers like to Foxes in 10. particulars. 
p. 139  Friends cannot help. 
p. 207  Fighters, many wicked ones. p. 387. Three Reasons why all must fight. p. 387. Christ fights for his people. p. 387. A Christian fight is a good fight. 
p. 388  Free Grace the foundation of all our mercies. 
p. 400  Friends, we may love one more than another. 
p. 410  Friends will forsake us. 
Page 414    


G.  GAthering of Churches out of Churches unlawful. Epist. Ded. & 
p. 166, 167  Gifts, when lawful to take them. 
page 27  God knoweth all things. p. 350. A sixfold comfort from it. 
p. 351  God bringeth light out of darkness. 
Page 188  God is an Omnipotent, Omniscient, Omnipresent Help. p. 208. Four Reasons why God doth not presently help his people. Page 208. God's eye must quicken us. 
p. 306  Godliness is great gain. 
p. 41  Good men hated, and why. 
Page 111, 112  Goodness of others to be observed. 
Page 86  Gold, thy Word is better than Gold. 
Page 284  Gospel must be Preached. 
p. 330    


H.  HEaring, ten Rules for right hearing. 
Page 356  Heady, who. 
p. 117  Healths unhealthful. 
p. 94  Heretics compounded must die. p. 169 Preservatives against their poison. p. 170.171. They are limited. Page 180, 181. See God's judgements on them. 
p. 168  highminded, who. 
p. 118  House-creepers condemned. 
p. 146, 147  Humility 11. Motives to it p. 54. with means. 
p. 57    


I.  IDleness breeds sin. 
p. 98  Idleness how dangerous. 
P. 385, 393  Idols cannot help. 
p. 206  Ignorance breeds Pride. 
p. 53  Imprecations when lawful. 
p. 439  Infirmities how they differ from enormities. 
p. 131, 132  Ingratitude, eight Reasons against it. 
Page 69, 70  Interpret doubtful things in the best sense. 
p. 85  joy in tribulation. 
p. 220  judge, Christ is a righteous Judge. 
Page 399.  Judge's must be just. p. 313. Christ is Judge of all the world. 
p. 311  Itch sevenfold. 
p 353    


K.  KIngs, believers are such 
Page 398    


L.  LAst days perilous. 
p. 3, 4  Law must be Preached. 
p. 329  Lectures on week days lawful. 
p. 326  Liberty sinful not to be suffered. 
p. 103  Life short. 
p. 37  Light within darkness. p. 278. Eight Reasons against resting in it. 
page 278  Love to Christ, properties of it. p. 309. Reasons for it. 
p. 309, 310  Love strong. p. 81. It's Excellency. 
Page 196  Love must extend to All the Saints. 
Page 113  Long-suffering how needful. 
p. 195  Lukewarmness condemned. 
p. 334, 342    


M.  Madmen who. 
p. 183, 184  Magistrates useful. p. 33. to be honoured. p. 67. they must be zealous. 
p. 340  Maintenance due to Ministers. 
Page 296  Marriage, when young people should marry. 
p. 250  Memory helps for it. 
p. 292  Masters, though carnal, to be respected. 
Page 67, 68  Meditation how needful. 
p. 293  Meekness, its Excellency. p. 110. Seven motives to it. 
p. 110  Men, we must not build on them. 
page 161  Mercies must be carefully marked. p. 203, 204. No merit. 
p. 381, 382  Ministers must Preach God's Word only. p. 329. They must be frequent in Preaching. p. 338. They must be hardy men. p. 366, 367. Pray for them. 
p. 388  Ministers must see to their flock. p. 468. They must be studious. 
Page 433  The Ministry is a work. 
p. 368  The Millenarian fancy condemned. 
Page 12  Mourn for the sins of others. 
Page 13, 14  Music when lawful. 
p 90  Millenarian reign a fancy. 
p. 455    


N.  WAnt of Naturall-Affection condemned. 
p. 75  Now-light condemned. 
p. 165    


O.  OBedience commanded. 
p. 359  Old Testament Authentic. p. 261. Cavils against it answered. 
Page 263  Oppressors, woe to them, 
p. 31  Ordinances to continue to the end. 
page 138, 139  Order, its excellency. 
p. 171, 172  Our spirits to be carefully looked to. 
Page 471    


P.  Parent's to be obeyed. page 65, 66. they must teach their children betimes. Six Reasons for it. 
Page 247, 248  Parliaments their Excellency. 
p. 32  Patience how needful. 
p. 191  Perfection, what. 
p. 299  Persecutors have misenable ends. 
page 218  Persecution spreads the Gospel. p. 201 Whether we may fly from it. p. 201 It's the lot of all the godly. p. 210, 211. Comforts against it. p. 217. Rules how to bear it rightly. 
Page 219  Pilgrims we are in this World. 
Page 392  Piety brings Praise. 
Page 465  Pleasures carnal how dangerous. Page 119, 120. Seven dissuasives from them. 
p. 121  Pleasures spiritual most excellent▪ 
Page 120  Poor, show mercy to them. 
p. 129  Popery its vileness. 
p. 14, 15  Poverty (in some respect,) better then riches. 
p. 44, 45  Practice of Piety excellent. 
Page 289, 290  Prayer must be sincere. 
p. 456  Precipitation dangerous. 
p. 117  Preparation required before Hearing. 
Page 356  Preaching belongeth to men Ordained. 
Page 328  Preaching is no adding. Page 280, 281 Presbyterial Government its excellency. Page 173, 174. it excels Episcopacy, and Independency in many Particulars. 
Page 176 177, 178  Pride dangerous. p. 49. it's the root of Heresy. Page 50. Remedies against it. 
p. 51, 52  Profane, whom? 
p. 74  Prosperity more dangerous than adversity. 
p. 234  Prophecies to be observed. 
p. 51  Providence and success no Rules to go by. 
p. 287  Parents good, a mercy. 
p. 427  Peter not at Rome. 
p. 425  Professors may become Apostates. p. 417 and Persecutors. 
p. 437  Public spirits in good men. 
p. 424    


Q.  Quakers exceeding profane p. 128, 296. They deny the Scripture. 
Page 269  Quakers their blasphemy. p. 392. and folly. 
410    


R.  Rakehells', who? 
Page 83  Reason must keep its due place 
Page 279  Reward we may have an eye to it. p. 399. Full reward of the Godly-is at the last day. 
p. 404  Relations must not be forsaken. 
Page 141  Remember what we hear. 
Page 357, 358  Repetition when and how to be practised. 
p. 462, etc.  Repentance must be speedy. p. 223. Twenty Reasons for it. 
Page 224, etc.  Reprobates how far they may go. 
Page 128  Reproofs not to be slighted. 
Page 359  Riches, Vanity, p. 41. False Notions about them. p. 38. They cannot help in trouble. 
p. 206  Resolution how necessary. 
p. 242  Revelations dangerous. 
p. 165    


S.  SAints, God loves them dearly. 
p. 113  Sacramental Oath, what. 
p. 378  Schoolmen how vain. 
p. 259.  Salutations lawful. 
p 458  Sceptics in Religion odious to God. 
p. 149, 166, 241  Scriptures are the Word of God. p. 276. They are to be read of all. p. 260 They are Holy. p. 267. See 16. Royalties of them. p. 280. They are a perfect Rule. p. 286.297. Nine false Rules. p. 287. They are the judge of Controversies. p. 287. We must read them. p. 291. Love them. p. 288. Remember them. p. 292. Be thankful for them. p. 294. Their Excellency. 
p. 294.  Self-denial how necessary. 
p. 20  Self-love dangerous. 
P. 16.17, 20.  Separation condemned. 
P. 11, 12.141, 142  Sincerity our Glory. P. 194. Its Excellencies. 
P. 134, 135  Singularity that is Holy, commended. 
Page 239  Sins seldom go alone. P. 21. Sin how heinous. 
P. 308  Slandering vile. P. 82, 83. comforts against it. 
P. 86, 87  Soldiers must be free from Covetousness. P. 23. All Christians are soldiers. 
Page 387  Soul Immortal. P. 371, 383. The Cavils of the Mortalists answered. P. 372. Have a special care of your Souls. 
P. 373  Spiritual-Pride dangerous. 
P. 49, 50  Spirit and Word go together. 
p. 279.  Seducers boast much of the Spirit. Page 165. Try them. 
p. 171  Stoics condemned. 
p. 76  Stratagem. lawful 
p. 116  Swearing, when lawful. 
p. 305  Speaking more powerful than writing. 
Page 403  Sin blots men's names. 
p. 418  Society of good men helpful. 
Page 409  Sordid Mechanics oft oppose God's Ministers. 
p. 437  Strengthening grace needful. 
Page 448  Sickness may befall good men. 
Page 446  Our Spirits to be carefully looked to. 
Page 471    


T.  TAxes and Deuce to be paid cheer-cheerfully. 
p. 31  Temporal felicity no mark of a true Church. 
p. 215  Thanksgiving, Motives to it. p. 71. Rules for it. 
p. 72  Theft, in some cases it may be punished with death. 
p. 227  Thorns, Riches are Thorns. 
p. 39  Thoughts to be specially watched. 
page 28, 29  Titles of Honour may be given to men. 
Page 296  Tithes convenient in Gospel times. 
Page 369  Tobacco much abused. 
Page ●9, 102.  Toleration when unlawful. 
page 168, 169, 233.340  Tongue our Glory. 
p. 63  Thoughts how dangerous. 
p. 422  Truth hath many Opposers. 
Page 440  Traditions vain. 
p. 298  Traitors of three sorts. 
Page 115  Truth abideth. 
p. 187    


V.  Virtues are concatenated. 
Page 21  Unholy who? 
P. 73, 74  Unrighteous dealing dangerous. 
Page 81, 82.  unthankefulness, How Vile. 
Page 68, 69  Unity, its Excellency. 
Page 392    


W.  WAlk with God. 
Page 361  The weakest may be helpful. 
Page 427  The World inordinately loved breeds Apostates, 
p. 417  Weak things must not be despised. 
Page 464.469  Women, some good ones. 
p. 469  Wicked men grow worse and worse. p. 229, 230. They draw others to wickedness. 
p. 232  Witches must be put to death. p. 228. Many seducing Quakers Witches. 
Page 225, 226  The Word to be Preached on all occasions. 
p. 326    


Y.  YOuth must be given to God. 
Page 247    


Z.  ZEal becometh the Ministers of the Gospel. p. 223.333. What zeal is. p. 337, 338. Signs of it. p. 336. Cavils against it answered. p. 341. Motives to it. 
p. 343.  Zealous men must expect opposition. p. 203. The godly are zealous. p. 332. They are the Pillars of a Land. 
Page 336.    
FINIS.   

Books Printed for, and sold by john Starkey, at the Mitre at the North-door of the middle Exchange in St. Paul's Churchyard.  

A Martyrology containing a Collection of all the Persecutions that have befallen the Church of England, with the lives of ten of our late famous English Divines, by Samuel Clark, in Folio.  
Justification justified, or a Treatise of Justification by Faith, by a learned Divine in the West of England, in Quarto.  
Master Thomas Gataker, God's eye on his Israel; being an Exposition on Numb. 23, 21. and two Sermons on the same Authors, in Quarto.  
The life of Christina Queen of Sweden translated out of French by I. H.  
Letters of affairs, Love and Courtship written in French by the Exquisite pen of Mounsieur de Voiture, and Englished by I. D.  
Master Thomas Hall's Beauty of Holiness, or a description of the Excellency, Amiableness, Comfort, and content which is to be found in ways of Purity and Holiness, in Octavo.  
Master Thomas Halls Homesius Enervatus, or a Confutation of the Millenarian Opinion. Plainly showing that Christ will not reign with the Saints for 1000 years on earth, with a word to our fifth Monarchy men 8●.  
Masters Thomas Halls Phaeton's folly, or the Downfall of Pride, being a Translation of the second Book of Ovid's Metamorphosis Paraphrastically and Grammatically, with an Essay of Ovid de Tristibus, in Octavo.  
A Sermon of the Passion of Christ by William Cartwright in Octavo.  
The Mystery of the two Witnesses unveiled by john Robotham Minister at Dover, in Octavo.  
A Silver Watch-bell to awake to repentance, with a Treatise on the Sacrament, by Tho. Tymme, in Octavo.  
The Art of Giving, or a guide to Charity, by Thomas Cooper in Octavo.  
A Magical description of the Soul by Agricola Carpentar in Octavo.  
The Synopsis of Christianity in an Exposition of the Commandments, Lords Prayer, and Creed, by Richard Sedgwick, in Octavo.  
Master Tho. Hooker of N. England his pattern of Perfection with other Treatises in twelves.  
Tho. Gataker, De justificatione in twelves, De Dipthongis in twelves.  
A Christian Alphabet, containing grounds of Knowledge unto salvation, by john Phillips.  
Gildas his Description of the State of great Britain, written 110. years since, in twelves▪  
Mr. Adam Harsnets' God's summons unto a general Repentance in 12●.  
Mr. Henry Beachams Truth of times revaled, in twelves.  
beacons display of the Popish Mass, in twelves.  
The Complete Tradesman, or a Guide for the true stating of any question touching Interest of six per Cent. per Annum with other useful Tables by I.H. in twelve.  
Tertullia's Apology or Defence of the Christians in quarto.  
An Abridgement of the New Testament in Welsh in octavo.  
Mr. Shepherd's Catechism in octavo. Mr. Crawshers' Catechism, octavo.