A Practical and Polemical Commentary Upon 2 Timothy 3-4

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 inconstant, 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 new-found doctrine, or else 'twill not down with them; this unsettles them, and makes them run hither and thither, 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 Non-proficiency are.

• 1. Either because they have no better Teachers; they follow false Prophets and blind Guides, 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 then the truth, and this bars the heart against holy Learning. Intus existens prohibit alienum. When their judgments 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 aery notions, and empty speculations, that they may come ad 〈 in non-Latin alphabet 〉 to some kind of knowledge; but never ad 〈 in non-Latin alphabet 〉 (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 Skeptics in Religion, they are ready to question everything, 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 labor 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. Ier. 6.16. God who is the great Lord of all, will have his commands obeyed, not questioned. He loves Currists, and not Quaerists. 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 temptation) be moved, yet are they like Mount Zion, which can never be removed out of its place. Heb. 10.23. and 13.9. [Against Skeptics and Seekers. See that excellent Tract of Mr. Gelaspy his Miscelanies. cap. 10, 11.] yet how many delight in giddiness, and count it a bondage to fixe a belief; affecting free-will in thinking, as well as in acting. And though the Sect of the 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 Skepticism 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, 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. 'It is true, all the godly are learners, the knowledge of the truth is not Innata, 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, 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. Hos. 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 Jailors. This is the true cause of all those Errors and Sins amongst us. Psal. 95.10. Ier. 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 Sexe 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 everyone be bound to make an open and sincere profession of the truth; yet to be able to defend it against a subtle adversary, and to answer their Cavills, is a gift that is given but to a few. Let everyone know his own strength, and if he be wise, keep within his onw bounds.

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 Sampson 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 worlds 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 then 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, so do these resist Vs: but he alters his style, 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 rancor, which makes them resist the truth.

1. With their Lyes, 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. So Jude 14. maketh mention of a prophesy of Enoch which yet is not extant in the Old Testament. So Heb. 11.21. & 12.21. So that here is no ground for those Numberless number of old, mouldy, foolish, superstitious, Popish, unwritten Traditions, and that not only in matters of Rite and History, but of Faith and Manners also, which tend to the perplexing, but not to the quieting of the soul.

2. They are men of corrupt minds and judgments ; their understandings are so perverted and blinded with corrupt and sinful affections, that they can neither apprehend nor judge rightly of anything according to the truth; 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, its the noblest part of Man, if it be corrupted, the Mans 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, they have lost all sound judgment 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 judgment on them, so that he rejects and forsakes them, and gives them up to a reprobate mind: ( Ier. 6.30. Rom. 1.28) insomuch, as they that would not receive the truth, for the truths sake in love, but unthankfully reject it, 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 anything that is good. Such corrupt Teachers we must shun and reject, least we be corrupted by them; so much the word implies, 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. Manasseh, Paul and those, 1 Corinthians, 6.11. were lewd enough for the time, yet at last were called. These that are now 〈 in non-Latin alphabet 〉 , reproveable 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 〈 in non-Latin alphabet 〉 , accepted and approved. This must teach us to keep our judgments pure, and our understandings clear, for 'tis our guide, and if that mislead us, we must needs fall into the ditch. Corruption in judgment (in some respects) is worse then corruption in manners, 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. 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, Lev. 13.44. Hence the scripture gives so many caveats against errors, and erroneous ones Deut, 13.3. Philip. 3.2. Colos. 2.8. 2 Pet. 3.17. 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 judgments pure, then the pure Word of God will delight you, Micah 2.7. you will delight to come to the truth, that your deeds may be discovered, John 3.21. Part not with a good conscience, and a good conversation, lest you make ship-wrack of the faith, 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 highth of sin and depth of misery. Count therefore a corrupt judgment a sore plague; and if God have given thee a sound judgment able to discern the truth, 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 Jeremiah, Amaziah against Amos [7.10.] false brethren against Paul, Hymenaeus, 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, Sadducees, Essens, 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 plowed and persecuted by malicious men, Psalm 129.2, 3. Besides, 'tis the condition of Truth in this World to meet with opposition, we can no sooner publish it, but it's enemies appear, Galatians, 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, 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 preeminence, 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 Truths enemies make us despair, but know there are more with us, then are with them, 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, 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 Savior's, Obadiah, 21. If he raise horns to gore the Church; God will raise Carpenters to saw off those horns, Zacharias 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 Arius, 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, &c. against the Pope; and in these days of liberty, God hath something to witness against Heresy. 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; 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 Practises; and corrupt practices teach men to invent corrupt Principles. When men grow lawless and profane, then they turn Antinomians, and deny the Law; if Mortalists, then they deny the resurrection; if Libertines, then 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, Hos. 4.12, 13. We see this experimentally true in our days. How many before they were Sectaries, were civilly just, pious, and (in the judgment 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 judgment 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 Ungodlinesse 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 days 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, the words in the Original are evil men and Sorcerers. [ 〈 in non-Latin alphabet 〉 , incantatores, praestigiatores. ] besides, their Heresies are called damnable, and their ways pernicious. 2 Pet. 2.1. and themselves are likened to Balaam the witch. 2 Pet. 2.15. 'It is 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 colors, 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 Villanies, Murders, Polygamies, blasphemies, Heresies, Adulteries, &c. appeared to the world. These are worse then the Sword or Plague; men are afraid and fly from those, but they are naturally prone to embrace these.

2. Those hurt but the body, these destroy the soul.

3. God is glorified in his judgments, but he is exceedingly dishonored 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 Hos. 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, then themselves. Mat. 23.15. Such as subvert whole houses. Titus. 1.11. whose word doth eat as a Gangrene, (2 Tim. 2. which suddenly over-runs the Parts, takes the Brain, and if not quickly cured by cutting off the part infected, kills the Patient. 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 it self through the whole lump till all be leavened. 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, Isaiah 66.3.
• 2. 'It is 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. 'It is a libidinous, impudent creature. Hence unclean persons are called dogs, Deut. 23.8. Revelations 22.15. without are dogs, who are those? Whoremasters are set in the front; this made Abner say to Ishbosheth, am I a dogs-head? ( i. ) shamelessly libidinous, that I should commit whoredom with my Fathers 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 fore-heads to vend their wares.
• 4. 'It is 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 Churches enemies they seem meek and mild, but if once God let them loose, 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, Psalm 22.16.20.
• 6. 'It is 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, &c.
• 7. 'It is 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, then 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 it's 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, Isaiah. 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 Tythes, & those dues which by the Law of God and man are due to them. Let us but once demand our dues, yea, less then our dues, yet how many cry out against us as greedy dogs and hirelings, that preach only for 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, 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? shall we say all the Apostles were Traitours 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, everything.
• 11. Dogs are apt to quarrel and fight for bones. 'It is 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 labor, as the Horse, the Ox, the Be. So many seducers cast off their callings, and give themselves to an idle wandering up and down like vagabonds.
• 13. Dogs feed on off-all, garbage, carrion, and such things as would poison a man. 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 Rebaptized, nor of their way and judgment. Jude. 10, Thus we see what dangerous Dog-days we live in, and how careful everyone 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, &c. but never a good one. But the hunting of this Metaphoricall Fox is a pious Hunting, and none but good and prudent men, can rightly pursue this game.

1. Magistrates must not bear the sword in vain, they must be a terror to evil doers, and so are those. Phil. 3.2.

2. Ministers must arise against them, we are the Lord's Huntsmen, and by our industry and spiritual wisdom, we must labor to uncase the Fox, and get him out of his holds and distinctions, what in us lies, we must labor 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, laboring 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. Arius was at first but a spark, yet by connivence we see what a great flame he came to. Now subtle seducers resemble Frxes in 10. particulars.

• 1. The Fox is a very subtle creature, so the Churches enemies are subtle Foxes. Exod. 1.10. 2 Sam. 15.4. Nehem. 6.2. to 10. if Tobiah and Sanballat cannot hinder the work by threatening and force, then they put on the Fox skin, and try what promises will do. They are Wolves, but in Sheeps 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, 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. 'It is a wild creature, and so are these wild, unteachable, intractable men. Nomine tenus Christiani, re bellua.
• 3. Its a ravenous creature, night and day he's ravening for his prey, he goes from fold to fold, making foul spoil where ever 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 Foxes skin and outside is better then his flesh. So these Hypocrites have a form and outside and that's all, within they are full of guile and rapine.
• 5. Foxes 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 it self, it flayes, but never feeds the flock. So these feed themselves, but destroy the flock. Ezek. 13.4, 5.
• 7. 'It is 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 strait path, but turns and winds in and out. So these go not in the strait path of God's commands, but in the crooked paths of sin and error. Psal. 125.5. Prov. 2.15. Philip. 2.15. like Thieves they keep not the ordinary road, but now they are in the way, and anon they cross it.
• 9. When caught in a snare they look pitifully, they seem to he gentle whilst in a chain, but let them loose and they are Foxes still, and none play such Rekes, as the tame Fox that hath broke loose, and is turned wild again. So these when in prison, or in distress, they'll submit, recant, do anything; but no sooner are they at liberty, but they play the Fox again worse then ever.
• 10. It's an hard thing to catch a Fox, especially an old one. Birds are caught with chaff, wild beasts in grinnes, ( at annosa vulpes haud capitur laqueo. ) but an old subtle Fox is not so easily caught; if you pursue him, he hath many holes and dens to hide 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, Thieves, 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 sheep-skin, and you shall find a Wolf under it. Thus Arius, Pelagius, Laelius, and Faustus Socinus, with Arminius, were Satan's messengers transformed into the Ministers of Christ. 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 Savior, 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 fire-brands. The gloss of Profession without sincerity will soon fade, as we see in the Scribes and Pharisees, and in the Monks, Nuns, Hermits, and many Sectaries of our time. 'It is a sign men are unsound when they Trumpet out their own abilities, Sanctity, Sufferings, Strictnesse, that they may get the more followers. Rom. 16.18. the Apostle there gives us two marks of false Prophets.

• 1. They give out that they are the servants of Christ, but saith the Apostle, they serve not Christ, but seek themselves.
• 2. They have fine words and fair speeches, to deceive the simple; out of their mouth comes nothing but Gentlenesse, Meekness, Love, Liberty, Free-Grace, that one would think that God and goodness were even confined to their lips. This Sanctus Satanas, this white Devil hath deluded many. 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. Isaiah 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. 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, Parts, or Performances, in too great admiration. Love them we may, but not Idolize them, prize them for their gifts and graces, but prize the truth above them all, though they be never so great or good. 'It is great folly to promise ourselves more from the creature, then ever we shall find in them.

5. Observe, That false Prophets may be known, Hence the Lord gives us here so many Characters and Notes of them. And since the land swarms with such, I shall give you twenty marks, by which you may know them, and the better shun them.

1. The first Note of false Prophets is this, They are such as run before they are sent, they intrude themselves into the work, and come without sending for. Ier. 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 Devils window, they come not in by God's door. John 10.1. Jude 4. Good men are modest, they are sensible of the weight of the work, and therefore must be thrust forth. Matth. 9. ult. So Moses, Jeremiah, Isaiah, &c. false Prophets are self-called. Rev. 2.20. when men are Idle, and grow weary of their callings, then they turn Speakers, and as the Monks of old got their livings by singing, so do these by Prating.

2. They come in sheep's-clothing, they pretend extraordinary Humility, Innocency, Simplicity, Matthew 7.15. their words are smoother then oil, they breathe out nothing but Free-Grace, Gospel, Heaven and Happiness; like their father the Devil, they hide their horns and cloven feeth with the sheep-skin. The sheep trembles at the sight of a Wolf, but if the Wolf get a sheep-skin on his back, 'tis the sooner deceived. Therefore 'tis made a Note of false Teachers, that with fair words they deceive the simple, Rom. 16.18. 2 Pet. 2.3. 〈 in non-Latin alphabet 〉 , they plaster over foul matters with fair words, like the Harlot. Prov. 7.21. The worst complexions are deepliest painted, the grossest Heresies have the fairest pretences, that grand Impostor the Devil, 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 misapplied. This is the Devillls great Master-piece 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, 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 themse • ves would go but one. They deal with them as Chymists 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. Now as 'tis a Note of a true Prophet, soundly and savingly to expound the Scripture, and give the sense thereof from Scripture. Neh. 8.8. Matth. 4.7. So its an an infalble note of a false Prophet to torture them.

4. They cry up carnal liberty and licentiousness. 2 Pet. 2.19. Jude 4. Naturally we cannot endure sound doctrine, because it cuts and curbs our corruptions, therefore these false Teachers mix the wine of the word, with the water of their own inventions, the better to allay it, and abate its strength and efficacy. Isaiah 1.22, Rat-catchers 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 God's. They cry up Nature, and decry Grace, they cry up a Light within them (which is no better then 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. Impostours 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 honor may increase. John 7, 18. and 3.30.

6. They cry down the faithful Ministers of Christ who spoil their Markets, and hinder the spreading of their errors. These stir up the Magistrate against them, as the false Prophets stirred up the Princes against Jeremiah, 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-flown Terms, as bright clouds, dark clouds, beamings of glorious lights, they speak great swelling words of Vanity. 2 Pet. 2.18. oft Allegorizing and uttering much learned Non-sense. They use ambiguous terms and dark phrases, 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 breaths 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 then is in the singing of Birds, I deny not but they use common words, but when they do so, they so disguise the meaning of them, that none can understand the matter whereof they treat, or what they would deny or affirm; and this they do maliciously, that they may closely, as it were by 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, as thieves 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 style to lead others into errors, they so mislead themselves, that they understand not their own babblings. 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 then he did, for he did not at all perceive those things which he uttered, but I perceived that he meant to bewitch the minds of men with his absurd and pernicious dotages, which will appear to be so, in that he doth so plunge them in, and involve them with such foolish speculations, that neither heaven nor earth can 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 labor 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, Ordinances, &c. and acknowledge the Deity of Christ: but talk with the same men in private, and they are other men. They are like Fortune ( Constance in levitate sua ) constant in inconstancy: They are more mutable then 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. 'It is 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 Absalom did with his followers; he at first covers his Treason, with a show of courteous behavior, 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 colors, men would detest both it, and those that bring it.

10. They boast much of the Spirit, when upon trial, '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, then their betters can know by twenty years study, who yet are led by a better spirit then they. [V. Tactica S. l. 2. c. 2. S. 8.]

11. They boast much of New-light, and love to vent such things as savor 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 Lions mouth, by telling him that an Angel spake 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. 'It is Light in Name, but Darkness indeed. Let us examine them, and we shall find that these New-lights are nothing but Old-Errors, 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. Isaiah 8.20. neither are they New, but rather renewed, for most of them were broached in or before Austin's time, which is above 12. hundred years ago. The Ghosts of those old Heretics are now come out of their graves to scar men, and mislead them.

12. They pretend to Miracles and extraordinary Revelations. When they cannot make good their Tenets by Scripture, then, as the Papists fly to unwritten Traditions, so these fly to Miracles and Revelations. This is no more then what Christ long since foretold, that in the last days false 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. Thieves 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 rebaptized, 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 Devils broth, Isaiah 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: Arius 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 Skeptics in Religion. They question all things, but believe nothing. They question the Law, question the Gospel, Sabbath, Sacraments, Magistracy, Ministry, &c. They are all for disputing, nothing for practicing. 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 God's 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 Devils Instruments. 3. Or else they are Rotten, Proud, Censorious Hypocrites; such as were never found in the faith, but were justly suspected for their loose walking.

16. When at last their folly is discovered to all, then they face about and begin to deny what they hold; or else they mince the matter, they alter it, and new mould it, and say they were not rightly understood, &c.

17. The Devils Instruments usually are subtle Serpents, 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 likelyer Anvil in all the shop of Hell whereon to forge mischief, then one that is lewd and learned. He must have such as can play the hucksters and juglers, passing that for gold which is but 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 non-Latin alphabet 〉 , in cogging the Die, like cunning gamesters they can so pack the Cards, and pervert the scriptures that they can make it speak what they please themselves.
• 2. Cunning craftinesses 〈 in non-Latin alphabet 〉 they turn every stone and watch all advantages.
• 3. Lying in wait to decceive 〈 in non-Latin alphabet 〉 , 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? Master Burroughs his Argument for gathering of Churches (in my judgment) 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 manstealing can there be, then to purloin from godly Ministers the first-born of their fervent Prayers, and faithful Preaching, the leaven of their flocks, the encouragement of their souls, the Crown of their labors, 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 President in the whole Book of God, to gather up one Church out of the cream and quintessence of many Churches, As a Reverend Divine of ours hath well observed.

19. They daub 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. Isaiah 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 judgments on Corah and his company, on Uzzah and Uzziah 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, then 'twill appear by their Extraordinary gifts: the Apostles were called Extraordinarily, and they shown 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. 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 Errata's then 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 poysen 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, dies; and that which is crushed, breaks forth into a Viper. Isaiah 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. 'It is 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 ought to be amongst the people of God, how terrible would the Church be to her enemies? 'It is these that breed tumults in the Church, commotions in the Common-wealth, 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. Arius voided his bowels, Julian died blaspheming, Simon Magus an Arch-Heretic, 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, he fell to the ground, and brake 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 Brothers son. Alciat a Socinian died despairing. Pale • logus an Arian was burnt. Francis David a proud Socinian died mad, and was distracted with the sight of the Devil: Lismanninus an Arian 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. 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. &c. and Mr. Sherlock against the Quakers. In fine cap. 6. p. 205. &c.

Use 1. Since false Prophets are such Pestilent persons, the Magistrate must not Tolerate them. 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, Thieves, troublers of the Church, and therefore to be cut off, not tolerated, Galatians 5.12. Christ blames the Church of Thyatire, for giving a toleration to Jezebel, Revelations 2.20. and commends the Church of Ephesus, for not bearing with such as are evil, Revelat • ons 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, 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 Zacharias [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, then such an Heretic and Seducer, (As our large Annotations have it.) 'It is 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. Burgess, 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. Sedgwicks Serm. on Revelation 12.15. p. 37. Preacht 1646. James 27. Mr. Edwards against Toleration, Calvin contra Serv. inter Opuscul. p. 694. Beza de Haert. puniend. & Epistol. contra Deditium. Prynne's Treatise in defense of the Magistrates coercive power. Mr. Rudderfords Treatise against Liberty of Conscience. Doctor Taylor on Titus 3.1.10. p. 347, 715.

2. Ministers must come forth to the help of the Lord against these daring Goliath's. 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 Lord's Watchmen, and when we see the Wolf or the Thief approaching, we must give warning: seducers are subtle, and people cannot 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, 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 Lord's 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 gain-sayers, Titus 1.9. This others of abilities may do, ex charitate, but we ex officio. We are the keepers of the Vineyard, and must take care that the Foxes spoil not the tender Grapes. We are Fathers, and must see that the children have not a stone given them 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 Arians; Austin against the Pelagians and the Donatists, Luther, Calvin, Beza, &c. against Papists and Sectaries? of all men it becomes not us to be silent and meal-mouthed, when our Lord's dishonored.

3. Let everyone 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 Galatians fall from the faith to justification by works? in so much that the Apostle wonders they were so soon fallen to another Gospel, Galatians 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.

1. Get your judgments 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 then they are tossed to and fro with every wind of Doctrine, Ephes. 4.14. Heresy is most strong where knowledge is most weak. 'It is the weak flies which hang in the spiders web, when the strong break thorough. The simple are apt to believe everything, Proverbs, 14.15. and like children swallow all that's put into their mouths. There are 7. things (as a Reverend Divine hath well observed) which are apt to be carried away by the Flood of He • esies. 1. Light things. 2. Loose things. 3. Weak things. 4. Low things. 5. Rotten things. 6. Tottering things. 7. Ventrous things. How many 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 Philistines dealt by Sampson, they first put out his eyes, and then they make him grind like a slave. Thus he dealt with Eve, Gen. 3.4, 5. First, he deludes her judgment, 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.

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 Nominall, 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 God's call, he gives them up to delusions, Isaiah 66.4. and the lusts of their own hearts, Psalm, 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 verst in the blackest and basest Art. 'It is 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, &c. they would have been ready to say as Hazael, am I a Dog that I should do such things as these?

3. Grow in Grace. This is a special preservative against 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 ) then 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 Smiths Anvill, we are the harder for beating on; such is our corruption that we are the worse for preaching, Isaiah 6.9.10. Now God in his just judgment punisheth sin with sin, he punisheth such contempt of the Gospel with Heresy, Witchcraft, Apostasy, &c.

4. Try before you trust: Tho your Minister be a Holy man, yet 'try what he teacheth; you will tell money and weigh gold after your father, and shall we only take Doctrines on trust? Since there are not a few, but many false Prophets gone forth into the world (as Anabaptists, Arians, Quakers, &c. ) it will be our wisdom to try all things, weigh them in the balance of the Sanctuary, bring them to the touch-stone of God's Word, 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: There is the spirit of Error, the spirit of Fornication, the spirit of Pride, the spirit of Slumber, the spirit of Giddinesse, the spirit of Delusion, &c. Had not we then need to try the spirits? 1 John 4.1. Hath not God given us the ano • nting of his Spirit? to the end, we may be able to discern light from darkness, and truth from 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 judgment 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

Lastly, forsake not the way of God's Churches, especially in these fundamentals wherein they are unanimous E. g. Suppose the Question be, Whether Infants Baptism be lawful?

Answer, All the Churches of God (who should know the sense of Scripture better then any private man) do practice it; or, Whether the Old Testament be authentic? all the Churches of God believe it, &c. It's a dangerous thing to follow the Opinion of any particular man (be he never so holy) against the current and practice of all the true Churches of Christ.

2. Forsake not the government and discipline of the Church, which is Unanimously owned by all the Reformed Churches of Christ; 'It is 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. 'It is 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, 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) endeavor 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? Its ill having the reins on our own necks; when there was no King in Israel, every man did what pleased himself. Since the reins of Government have been loosed, men have fancied and found out a thousand by-paths. Its good for every man to be bound, the best are but in part regenerate, and being left to themselves, may fall into dangerous sins and errors. God is the God of Order, and he will have not only some things, but all things done in order, 1 Cor. 14.33.40. he commands Order, commends Order, delights in Order, and would have all his people walk in an orderly way. 'It is the Devil who is the Author of disorder and confusion, 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 Substantialls and Circumstantials, in Reals and in Rituals. This Order is not any superstitious, human 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 Common-wealth.
• 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 then 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 judgment 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 Common-wealth, Ephes 2.12. Strangers from the Common-wealth of Israel (from the Church of God.) Now what's a Common-wealth without Order and Unity? we see how careful men are to keep their Common-wealth in Peace and Unity; O that there were a like care to set up Order and Unity in the Church of God!

3. The Church is 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. Isaiah 5.1. &c. least any should hurt it, he himself doth keep it night and day. Isaiah 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. 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, 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 Tyrannicall, 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 spiritualized 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.

2. 'It is 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, then Christ's Presbytery.

3. This Government rightly managed, is a Meek, Rationall, Religious, Merciful Government; 'tis so far from being Tyrannicall, that it is a singular remedy against spiritual Tyranny; for if a man be wronged at home, yet there are Appeales to a Classical, Provincial, National Synod.

Object. Synods may err.

Answ. True, yet not so soon as a few private, illiterate persons; for ( caeteris paribus ) if Piety, Prayer, Parts and study be equal, then a Synod or Assembly of Divines is likelier to expound Scripture, and decide controversies fuller and clearer then inferior persons. A whole Court of Justice is less liable to error, then a particular Judge, a whole Synod then a particular congregation. Two are better then one, and in the multitude of counselors there is safety. Pr • v. 11.14. and 15.22. Naturalists observe that creatures which affect solitude and independency are oft Birds of prey; as Hawkes, 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 Tutours may err, Ergo we must believe nothing which they say, Now if the Spies which brought up an evil report of the Terrestriall 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. 'It is 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 God's Ordinances, and that all things belonging to a complete Synod, were to be found in Acts 15. 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 Appeales ( Deut. 17.8. to 12.) sure the Gospel doth not put us in a worse condition then the Law; 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. 'It is 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. 'It is a Rationall Government, founded in the light of Nature and Right Reason, which tells us that no man should be a sole Judge, Accuser, and Wittnesse 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 Appeales. Besides there are many w • ighty 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 will not obey the commands of my superiors: what confusion and disorder would this bring in amongst us?

4. 'It is a charitable Government, 'tis not harsh and rigid, it debarres not those from Ordinances, 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 Lord's 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. 'It is 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 then Presbytery is a way of Order against disorder, a way of Peace against division, a way of Truth against error, and a way that sets up Christ and his glory, encouraging all the Saints of Christ in all the 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.

1. Presbyterytery is Iure Divino.

Episcopacy is Iure Humano, a Plant which God never planted. King James called them his Creatures, and so they were in more Senses then one. Or Iure Pontificio, for D. Heylin tells us that Pope Gregory erected them, they are then by Original the Popes Creatures.

Independency is Iure Politico. A Politick 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 Tyrannicall, Independency Democratical, or Anarchicall.

3. Presbytery is the way of the Reformed Churches; Episcopacy goes too wide and High, Independency goes too narrow and strait.

4. Presbytery discountenanceth and punisheth 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 favorable 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 over-spread 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.

So they.

[See more in Mr. Pagets Learned Defense of Church-Government. p. 240, 241. &c.]

5. Presbytery hath Appeales 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, 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 Self-called Seducers. Episcopacy ordained many ignorant Sots, and Time-seerving Levites. Independency gives too much approbation to Jereboam's 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 toother 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 President 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 Bishops 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 then 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 then the people of God are wont to do, especially when desired by authority. They never would show wherein this New-found 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 New-found 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. We are abundantly convinced (say they) that a well-ordered Church-Government is most necessary and effectual for the preventing of Error and Scandal, 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 judgment, 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. &c. To this agrees that Encomium of this Government given by the Church of Scotland. 'It is well known (say they) both at home and abroad, what a Wall for defense, 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, &c. It was the hedge of the Lord's Vineyard, and the Hammar whereby the Horns of the wicked were beaten and broken, &c. 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. Edwards his Antap. p. 124. &c. Edit. 2. Mr. Cawdry against Independency. And the Vindication of the Presbyterian Government by the Provincial Assembly of London. Nov. 2. 1649. Mr. Bailey 's Dissuasive. 1. P. Chapt. 9, 10. p. 181. &c. The Government of the the Church of Scotland, V. the Preface, &c. Printed 1647. Spanhemeus his Epistle against Independency. Rutherfords 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 molder away daily more and more; and as the house of David grew stronger and stronger, so the house of Saul shall grow weaker and weaker.

Q • est. But how can this agree with verse 13. where the Apostle 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. 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 labor 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 〈 in non-Latin alphabet 〉 to their height, yet then 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, 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 jugglings, and then he makes them abhorred. Hypocrites seldom pass undiscovered before they die. Though at first arising Heretics may get applause (as Simon Magus who was counted for some great man) and may have many followers, so that they seem to carry all before them; yet such Meteors last not long, God discovers and discards them, so that their end is miserable and igdnominious. Ier. 28.15, 16. and 29.21, 22, 23, 31, 32. Though this Gangreene 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 Heresiarchs said to be made known to all, when many are still mislead by them.

Answ. The word All is not here taken collectively, for all the world, for it 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 mislead, 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 orders it to his praise. Revel. 7.3, As God set bounds to the Sea, saying, hitherto shall ye come but no further, and here shall thy proud waves be stayed. 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 Arian 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. All Heresies have their 〈 in non-Latin alphabet 〉 , 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. 'It is a plant which God hath not planted, and therefore is rooted up. Matth. 15.13. 'tis no sooner discovered, but 'tis explod • d by the people of God especially. Heresies are seldom Long-lived, such Meteors last not long, such Mushroms soon vanish; witness Becold, Knipperdolling, Phifer, &c. 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 Thorns. Cant. 2.2. Tyranny and Popery on one hand, and intestine Heretics on the other. Yet God in his wisdom so orders 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, and then vanisheth. We may say of them as Athanasius said of Julian, Nubecula est transibit cito. 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 perpetual and endures forever. 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 then 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 forever. Isaiah 40.8. Matth. 24.35. Truth may be pressed and oppressed, 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 Arians, Donatis • s, Novatians, Pelagians? &c. though like a mighty flood they drowned all for a time, yet like a flood they were quickly dried up again. God is the same to the same sinners, he that brought down the Sects and 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, then a decrease • f Sects and Heresies?

Answ. Yet in due time God will arise and will visit their sin upon them, and cast them out as an unprofitable branch.

Quest. But when is that fit time?

Answ. When the Church is lowest, and all seems to make against it, so that all its power is gone, then God 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. Hos. 14.3. Psal. 12.5. and 78.58. when we lie like dry bones in a helpless forlorn condition, then God comes and breaths upon us, and makes us live. Ezek. 37.11. to 15. when the earth languisheth. Isaiah 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, then God appears and gives him double, making his latter end better then 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, then God takes us up. There is a wheel in the midst of all these wheels, and when we think they go backward, God can make them go forward. Ezek. 1.16. and when 'tis night with us, he can make it light. Zach. 14.7. at even (when we expect nothing but darkness) then it shall be light., It is at mid-night (when he's least expected) that the bridegroom comes; when the Ship is sinking, and Lazarus stinks in his grave, and all men forsake Paul, then Christ appears. When we are in the greatest danger, then 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, then God appears. Amos 2.5. God is never nearer to his people, then when they are in the greatest extremity. Though the world see it not, and sometimes his own people cannot discern his presence, and therefore they cry, How long Lord wilt thou hide thyself! God was never nearer to Christ, then when he was on the Cross. 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, 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. Isaiah 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, then God appears. Heretics are grown to a great height of Pride, and Impudence, they do not only Preach but Print their blasphemy; 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, Honors, 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, Psalm 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 burthensome stone, a torch of • ire to consume all that oppose her, Zech. 12.2.3, 6. In patience therefore po • sesse your souls, for yet a little while, and he that shall come, will come. ( i. e. ) He will not delay his coming, but in due time, and in the • ittest season will deliver Is • ael from his enemies.

They shall fall

• 1. Irrecoverably.
• 2. Easily.
• 3. Suddenly.
• 4. Surely.

1. Ungodly men shall fall irrecoverably, they shall fall, and never rise up again, Proverbs 28.14. They shall be broken with a rod of Iron, and dashed in pieces like a Potters Vessel, Psalm 2.9. If a bar of Iron • all on earthen pot, it breaks it all to pieces, so as it cannot be soldered 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, then we can crush a Moth in our windows, or tread a worm under our feet. Those that will not bend to Christ's Scepter, must be broken, Psal. 2.9. a bar of Iron, easily breaks an earthen pot.

3. Suddenly, in a moment, when they promise themselves victory and success, and cry Peace Peace, then comes sudden and swift destruction, Ps. 73.19. when they least think of judgment, then comes fear and sudden desolation, which like a whirlwind speedily, terribly, irresistibly 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 Sennacherib's 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, Heighth 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 mad-men, or mad-fools. However the blind world may admire such, and cry them up for Learned Wise-men; yet in God's eye, and in the esteem of all such as are truly godly, they are no better then fools and mad-men that have lost their wits, and are besides themselves.

1. They are fools, for they forsake the Fountain of living waters, to go to broken Cisterns of 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 False-hood 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 momentary pleasure here, will run the hazard of Eternal pain, Proverbs 7.21.22, 23. and is not the Idolater a fool, who worships God's 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 burthensome stone that will recoil on them, and crush them to pieces? Zech. 12.2, 3. Hence 'tis that the wise counselors of Pharaoh are called fools, Isaiah 19.11. God befools them in their plots against his people, Job 12.17. and 5.12. So Atheists are called Fools, Psalm 141. and ungrateful persons who sin against the God of all their mercies are called fools▪ Deuteronomy 32.6. yea, when God's own people for want of watchfulness fall into sin, its 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 wise-men, 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. 'It is 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 out-run others.

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, Isaiah 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: First, their judgments 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, Isaiah 44.20. Secondly, They carry the whole man with fury after them, none more violent in their persecutions, then such men are who have embraced, for doctrines, satanical delusions: Such are said to be Mad, Ier. 50.38. and 51.7. Hos. 9.7. the 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 missed you are no better then mad-men: and why is all this? why, 'tis for the mulitude of their iniquity, and their great hatred. q. d. God justly sends such false Prophets amongst those that will not believe his true ones, as a punishment of their iniquity, for hating the true Prophets and their Doctrine. This makes many to 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, (1 Tim. 6.4. the part affected is chiefly the imagination, the immediate seat of opinion. These have lost their wits till by repentance they return to them again, as the Prodigal is said to do, Luk. 15.17. 〈 in non-Latin alphabet 〉 are of so near affinity; hence wickedness is called the foolishness of madness, 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. Causative & effective, 'tis the cause of madness, which is a judgment 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 mad-men, Luke 6.11. 2 Pet. 2.12. and Paul said of himself that before his conversion he was exceeding mad against the people of God, Acts 26.11. and so were 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 mad-men. 'It is 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 mad-man, 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 mad-men 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 mad-men use to wound themselves and hurt others; so these wound their own souls with their sins, for every sin is a stab, and in their spiritual frenzy they labor by their sins and errors to wound and kill others.

As mad-men prefer staws and feathers before things of greater value, so these prefer the Vanities of the world, before Jesus Christ.

3. As mad-men break their bonds which should keep them in; so these break the bonds of 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, Ier. 8.6. 'It is 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 gastly apparitions, coming out of the bottomless pit of Hell, and walking so freely abroad without check or control even at Noon-day, are even distracted and scared out of their wits. We pity the condition of mad-men, 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 coverings, and making known their delusions to the World. As a disease discovered is half cured, 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, &c. Ministers therefore should by their Praying, Preaching, Disputing, Printing, &c. 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, overthrow their distinctions, make bare their absurdities, 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, 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, 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 today, and the same forever. 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 judgments 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 judgments on Pharaoh for oppressing God's people, must comfort us when we lie under the oppressions of Tyrants. God's judgments on Corah, Dathan and Abiram, who usurped the Priests Office, and opposed Moses and Aaron, endeavoring 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 unpunisht. Let this therefore come • 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 Reignes, Psalm 97.1. 'It is not said the Lord hath Reigned, that we know; nor the Lord will Reign, for that we believe; but the Lord even now in the midst of all these confusions, yet still Reigns. He destroyeth Destroyers, levels Levellers, and spoils the Spoylers of his people. He is not only a Titular, 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 Hallelu • ahs 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 then 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. 'It is 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, then righteousness and judgment are the Habitation of his Throne, Ps • l. 97.7. He can make a medicine of the poysenous oppositions of wicked men, their • alice shall be as Horse-leeches to suck out the bad blood; as a File to take off the rust, as rubbish to cleanse the vessel and wash away the filth, and as a Touch-stone to try the Graces of his 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 Jonah's drowning was the means to • ave him from drowning. We must not judge of God's Actions before they be formed and finished. If a man should come to an Embroyderers 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.

WEE 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 God's sore judgments 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 Presidents then by Precepts, the Apostle propounds his own example for our imitation, wherein we have the lively pattern and Pourtraiture of a faithful Pastor; whose office it is, not only to preach sound doctrine, but also to practice what he preacheth in his own life, that so he may be able to speak from the heart to the hearts of his people; and may not bring his food as birds do to their young ones, in their Beakes, not in their Breasts. The word 〈 in non-Latin alphabet 〉 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. 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 follow his Example. q. d. O my beloved Son Timothy, there is none that knoweth me better then thou. Thou thoroughly 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 Eye-witness 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 caref • ll Master from his obedient Scholar.

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 practice it.

As Gideon said to his soldiers. Judge. 7.17. look upon me, and do likewise; so you that are young and unsettled, rash, and conceited, look upon the Doctrine, Discipline, Haire, 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, &c. 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 apter 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 sails by, and our Pillar of a cloud to walk by.

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, 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 equalize 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 reco • ds what glorious things they have done and suffered for God and his honor. Now these are patterns of our own rank and nature, whom we must not only imitate, but labor to equalize, and study to out-go 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, then they had.

Quest. How far must we imitate the Saints, and be followers of them?

Answ. We may not follow any Saint whatsoever simply and 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, Peters 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 Land-marks to walk by. It's a sad thing to love that in David, which he did abominate in himself. Yet 5. good Lessons we may learn from the falls of the Saints.

• 1. When thou readest of their sins, it should teach thee not to idolize any Saint, they were men as well as others, and had their naevos, and had need of a 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, &c.) 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 God's 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. Effeminatenesse brought Solomon so low.
• 4. We learn that a holy fear is necessary to salvation. Prov. 28.14. Phil. 2.12. and to have a holy jealousy over our deceitful hearts, be not high-minded but fear, 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 Oares, 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. Samson's 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. Isaiah 8.20. we must suspect such extraordinary impulses, rather then expect them.

2. Some actions they did by special command from God, and if we have not such an extraordinary command, we may not imitate them. e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold, 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. 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. 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, Jereboam's wickedness draws Israel to sin, so there is an heavenly efficacy in good examples (when sanctified) to make us holy. Judge. 2.7. the people serve the Lord all the days of Joshua who was a good man, and the Elders who out-lived 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 God's Abraham's, 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, 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, &c. Job 29. and 31. declares his innocence and integrity to the world. Self-commendation is lawful in eleven cases.

Caut. But then the 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 spake 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 Free-Grace and distinguishing-love that hath made the difference.

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 Gospels sake, 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, 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, &c. 2 Corinthians 11.23, 24, 25, 26, 27. and 2 Corinthians 6.4. to 11. there you may see large Catalogues of his sufferings.

2. As for internal afflictions and trials from 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 Warrefare, 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 eye-witness, and partly an ear-witness, 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, &c. Paul had suffered much in other Cities, as appears in the Acts of the Apostles, but he mentions his sufferings in these three Cities, because Timothy had heard more of these, being born at Lystra which was a neighbor 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, then 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, whipt and stoned as I have been, my troubles have been great, and my afflictions many yet this is my comfort, let it be thine also, that the Lord who hath delivered me, will also deliver thee out of all thy troubles and afflictions.

1. Paul comes to Antioch in Pisidia, not Anti • ch in Syria : this Pisidia was a part of lesser Asia, of which Antioch was the Metropolis; here the believers were first called Christians, Acts 11. hither came Paul and 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 levy 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. 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 seventh 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, 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, 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. God came not to send worldly, 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 Prophesy Dan. 12.4. many shall run to and fro, and knowledge shall be increased. Such shakings make way for Christ, Hag. 2.7. The Church like a quick-set 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, &c. yet they increased still; Paul's bonds and imprisonment further the Gospel, and made the brethren more bold in professing it, 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 then 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. 'It is 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. Uriah Ier. 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. 'It is prudence sometimes to conceal ourselves and reserve ourselves for better times. 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, 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, then 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, 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 &c. 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 dishonor Religion, as if it were not worth the suffering for, and so bring dishonor 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. 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, &c. and speak all manner of Languages without study, then we shall believe they are extraordinarily called; but till then we should esteem them (as they are indeed) Impostours 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 labored more then others, 1 Corinthians 15.10. So he suffered more then others. A man that goeth soltly by, is not molested with Dogs, but he that rides faster then ordinary, shall have all the Dogs in the town after him. The world lies snorting in their sin, and cannot endure such as would waken them. 'It is observed of the Church of Sardis and Laodicea which were dead and cold, that they had no such trouble as