A Practical and Polemical Commentary Upon 2 Timothy 3-4

Rules.

That we may be Real Martyrs, and suffer rightly.

1. The man must be good. The person must please, before the suffering can please. Uprightness breeds boldness, and the Holiest men have ever proved the happiest Martyrs; as we see in Paul, Latimer, Bradford, &c.

2. The End must be good. 'It is that which denominates the Action; a man may seem to die for the Truth, yet not in Truth, nor out of love to Christ and his Truth, but for ambition and vain glory, 1 Cor. 13.7. such suffer Iactatione magis quàm delectation for self ends, and not out of love to Christ, and so loose all.

3. The matter and cause for which we suffer must be good: for 'tis not the suffering, but the cause which we suffer for, which makes a Martyr. We are never blest unless we suffer for Righteousness sake, Matth. 5.11. When men suffer as murderers, malefactors, blasphemers, and disturbers of the Peace of the Nation (as the Quakers do) this is cause of shame; but if a man suffer as a Christian its cause of rejoicing, 1 Peter 3.14. and 4.15, 16. When men hate and persecute us, not for any evil, that we have done but because we will not do evil, but study to please God, and serve him in sincerity; when 'tis for Christ's sake that we are killed ( Rom. 8.36.) then our sufferings are the sufferings of Christ, and reflect upon him, so that he takes them as done to himself, Matt. 25.45. Acts 9.4. Heb. 11 26.

4. The manner of our sufferings must be right.

1. It must be patiently, without murmuring or repineing: loose this, and you loose the reward of all your sufferings, 1 Peter 2.19, 20. if when ye do well and suffer for it, you take it patiently, this is acceptable with God, or (as the Original renders it) 〈 in non-Latin alphabet 〉 , God will thank you for this. This is stupenda condescentio, a wonderful condescension, that God should account himself gratified, and as it were beholding to such sufferers. To make you Patient, consider, that these persecutions and trials come not upon us by chance or fortune, or according to the pleasure of men or devils, but by God's Decree and fore-appointment and special providence, There is no evil (in this kind) but it comes from God, Amos 3.6. Deuteronomy 32.39. 2 Samuel 16.10, 11. Psalm 39.9. Job 1.21. Isaiah 45.7. Hosea 6.1. I create evil, not the evil of sin, but the evil of punishment, which to our apprehension and feeling is evil. Sin is simply & per se evil, but these sufferings 〈 in non-Latin alphabet 〉 and in our apprehension only; whatever the Instruments of our troubles are yet God is the Orderer and disposer of them. Joseph's Brethren sell him into Egypt, I, but God disposed it unto good, Gen. 50.20. the Assyrian is but God's rod, which can do nothing without the hand that moves it, Isaiah 10.5. they have only a dispensative power from God. As our Savior told Pilate, so we may say to all the wicked, they have no power to take a hair from our heads unless it be given them from above, John 19. Herod, Judas, Pilate and the Jews, and the Devil had all ends of their own in persecuting Christ, yet did they nothing but what God had fore-ordained and decreed should be done, Acts 4.28. God hath fore-ordained the Beginning, End, Quantity and Quality of our Sufferings, Romans 8.18. 1 Thessalonians 3.3. God deals with us as a father doth with his children, turning all to their good, Romans 8.28. There is nothing will still the Soul like this, viz. that 'tis the Lord who in wisdom and love is pleased thus to try us, we shall never be dumb and silent, till we see 'tis the Lord that doth it.

2. We must not only bear these Trials Patiently (so as a Heathen may do) but Ioyfully. When we suffer for Righteousness sake, we must be exceeding glad and even leap for joy, Luke 6.22, 23. Though the flesh repine yet God would have us to mount; it Joy, all Joy, when we fall not into one or two, but into Varietie of Tentations, viz. banishment, imprisonment, loss of goods, Friends, &c. I am. 1.2. We must glory in Tribulation, Romans 5.3. Rejoice even to Gloriation. The Apostles went from the Council rejoicing that they were counted worthy of that Honor to be dishonored for Christ, Acts 5.41, 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus, Galatians 6.17. He had been whipt, and stoned, and stocked, and he carried the marks of these as so many badges of honor. Yea, he chose rather to glory in tribulation and sufferings, then in his Revelations and raptures into the third Heavens, 2 Corinthians 11.23.24, 30. His Glorying was in the Cross of Christ, Colossians 1.24. 2 Corinthians 7.4. Ephesians 3.13. Philippians 2.17. John did not boast that he was an Evangelist, or of his Revelations, but that he was a brother in Tribulation, Revelations 1.9. 'It is said of the Primitive Christians, that they rejoiced in loosing their goods for Christ, Hebrews 10.34. and the Thessalonians received the word in much affliction and joy, 1 Thessalonian. 1.6. and Paul exceedingly desired to be made conformable to Christ even in his sufferings, Philippians 3.10. Ignatius cried, Let sire, cross, breaking of my bones come, quartering of my members, crushing my body, and all the torments that Man and Devil can invent; so I may but enjoy my Lord Jesus Christ. When the Emperor threatened Saint Basil with death, He boldly answers, ( 〈 in non-Latin alphabet 〉 .) O that I might die for the Truth!

When Eudoxa the Empresse threatened Chrysostom, He sent her word that he had learned to fear nothing but sin. A noble spirit knows not what discouragement means, but like the valiant horse he breaks through dangers, Job 3.22, 23. He triumphs in the midst of Trials, and in an holy security he laughs at troubles, Job 5.22. Psalm 46. Romans 8.37, 38. They only are the Men that in a Spiritual sense do tread on the Lion, the Asp and Adder, Psalm 91.13. The water in Wether-glasses riseth highest when the Wether is foulest: So God's People when at worst, then are they best: when they have nothing in the creature, they have most of God, Habakkuk 3.17, 18. Sense can say, if we want Figs yet we have Wine to cheer us; and if the Vine should fail, yet the Olive may help for a time; or if these should fail, yet we have Corn in our Fields to support us; or if a Famine should come, yet if the Pastures abound with Flocks, that will be some help; or if the Flocks abroad should fail, yet the Herds of the stall at home may support us. Thus far Sense may go. But when all these fail, and no outward comfort can be seen, yet then can a Believer rejoice in his God. This is the Happynesse of God's People, let things go how they will or can, yet he either doth, or may comfort himself in his God. When nothing but darkness is upon the Creature, then Habakkuk hath an Yet, and David a But, wherewith to comfort and encourage themselves, 1 Samuel 30.6. It may shame us who are cast down by every light Affliction; when we consider David's condition at that time; he comes to Ziklag, which was given him for a Refuge, He findeth the Citty burnt, the Inhabitants taken Captive, and amongst the rest, his Wives and his Soldiers which should have aided him, they speak of stoning him, yet in the midst of all these difficulties David corroborates himself in the Lord his God. We use to rejoice in gifts, especially if one should give us a whole kingdom; but 'tis a greater Honor to be a Martyr for Christ, then to be a Monarh of the world. Heb. 11.26. 'It is a great privilege, and a high Prerogative to suffer for the Gospel, 'tis no common gift, but 'tis a gift of free grace, and special love, All the elect are called to be believers, but not to be public sufferers. Suffering for the Gospel is in some respect a privilege above believing the Gospel. Phil. 1.29. such are the house and habitation of God's Spirit, there he rests, and desires to dwell. 1 Pet. 4.14. the Spirit of God will bring them to glory, or the glorious Spirit of God will dwell in them in a glorious manner, and fill them full of Joy and Peace in believing. This made the Saints so forward in the Primitive times to suffer for Christ, that the bloody Emperors were fain to make Decrees to hinder their Martyrdom. I have read of a woman that in the time of Valens the Emperor, ran with her hair loose about her ears, and her child in her arms, to the place where the Martyrs were slain, and being asked whither she ran, she answered, Crowns are given today, and I will be partakers with them. Thus in the reign of Charles the ninth, when the Duke of Subaudia misused and persecuted the men of the Valleyes, burnt down their houses, cut down their Trees, took away their cattle and arms, &c. They fled to the top of a mountain covered with snow, with their wives and children; yet not one of them, no not one of the women once wept or were dismayed: but praised God who counted them worthy to suffer for his name, and had turned their houses into Ashes, to throw in the eyes of Antichrist.

Object. This joy and comfort was peculiar to the Saints of those times, but we cannot expect the like.

Answ. As it was, so it is, God's people still find it true, when ever they are afflicted from God, or for God, then they are comforted by God. When they are most weak in themselves, then are they most strong in God; when they are without comfort from the world, they are not without comfort from God. When the worlds breasts are dried up, then the Heavens and promises breast is full, and running over with consolation. When they cannot rejoice in the Cross, yet they can in the benefit of the Cross. We are glad of a foul day in drought, for the benefit it brings to the earth.

Quest. Whence comes it that the Saints are so full of joy in their sufferings?

Answ. 1. Negatively, it proceeds not from any stupidity, or sinful insensibility of God's hand in the trial.

2. It proceeds not from any natural or moral courage and stoutness of spirit, which may make a man to bear some trials with an Heroic mind, as some of the Heathens did. But Affirmatively, a Saints joy proceeds from three things.

• 1. From an enlightened understanding, there is first spiritual light in the Head, and then spiritual joy in the Heart.
  • 1. They know what God is to them.
  • 2. They know what the promises are.
  • 3. They know the benefit of these temptations, and what need they have of them. And this is the fouudation of their joy. James 1.2, 3. out of judgment they really account it joy, all joy when they fall into variety of temptations, Knowing that the trial of faith worketh patience. Did men but know what God is, and what it is to have a God to live on, and a Savior to trust in, and the promises to go to and fill our empty Vessels, they would not whine under their sufferings as they do.
• 2. It proceeds from an Active and Vigorous faith. Faith is a fruitful and cheerful Grace, therefore it is called the joy of faith. ( Phil. 1.25.) because it brings abundance of joy in every condition. 1 Pet. 1.8. Faith is the mouth to draw comfort. Now the child never draws the breast so well as when 'tis very hungry. The fire never burns so hot as in winter, and faith is never stronger then in affliction. It goes to God, and goes to the promises of God, and to the providences of God, ad draws them all, and so fills the soul with comfort.
• 3. This joy proceeds from the wisdom and goodness of God, who is pleased to give out most of himself, when we have least of the creature. Jacob when he was going out of his own country, was brought to much hardship, and had nothing but a heap of stones for his Pillar; yet then had he the Visions of God. God is pleased to reserve the sweetest manifestations from the bitterest afflictions. The fountain runs most sweetly, when the Cistern is broken. When comforts are most needed, they will be most prized. The Traveler in Summer, when the Sun shines, cast's off his cloak, but in winter, or when the wind blows hard, he wraps it closer to him. So when we bathe ourselves in creature comforts, we value not the promises of God, but when we are stripped of all, then we look after God. When the salt waters are dried up, then there are fresh springs in God.

Quest. But do all God's servants attain a like measure of joy under the Cross?

Answ. No, for, 1. Some are dejected, and have little comfort without, and less within. The creature is bitter, and God is not sweet. Many can speak of God's Supporting presence, but not of God's Ioying presence. Now this proceeds either from God's sovereignty, who may do with his own what he pleases, to this we must submit; or form our non-acting of faith, of which we must be ashamed.

2. All have not this joy in the same measure; some can say, I am joyful; but Paul says I am exceeding joyful. 2 Cor. 7.4. There is a measure for comfort, as well as for Grace.

3. Those that have the highest comforts in God, yet sometimes under this or that cross, their comforts may fail them, as we see in Elijah, who fled for fear. And David who had sometimes the heart of a Lion, yet cries out in a temptation, I shall one day perish by the hand of Saul. So he looked on Absolom's death as a misery (and over-mourns for it) when 'twas a mercy

4. The Saints have usually more comfort in their afflictions for God, then in their afflictions from God. When a man suffers for God in ways of well-doing, these are for God's glory, and 'tis a Christians glory, and so brings joy. But afflictions from God are a Christians shame, they cannot so much joy in them, it takes off the comfort, when we suffer immediately by God's hand for sin, and so loose our estates, friends, health, &c. 'It is my sin that hath brought those crosses and losses on me, I abused them, and therefore I am deprived of them; this damps our joy. By this we see that the evil of sin is worse then the evil of suffering; for the one is the bane of comfort, and the other is the Inlet of comfort. There is a great deal of difference between the Poison of a Toad, and the bitterness of wormwood, the one is not pleasant but bitter, yet wholesome: but Poison though pleasant, is deadly. Sin like the Poison of a Toade is mortal. Crosses are but the bitterness of wormwood, though it be bitter in the mouth, it is sweet in the belly. Therefore fear sin more then suffering.

2. See the happiness of a child of God. Take him at worst, and he's better then a wicked man at best. The one in prosperity hath no joy, the other in adversity is full of joy. A wicked man at best is but sad, or if he sing, 'tis like a bird in a Cage, he's the Devils prisoner still, if he have not all that he desires, all that he hath is nothing, Ahab is not well, unless he have Naboth's Vine-yard, Haman (with all his honor) is not pleased, if Mordecai bow not the knee to him. But a good man if he have nothing, yet he hath all, because he hath the God of all, and in him alone he can be cheerful. And if God's servants have so much sweetness in their sufferings, oh how sweet will heaven be and what joy in God will the Saints have in glory. If their bitter be so sweet, what will their sweet be? if their night be so light, what will their day be? If the Saints have so much joy whilst they are here below, have but little communion with God, what will be the joy when they shall lie in the bosom of God to all eternity, being freed from sin and sorrow? Oh then get interest and propriety in God, get assurance that he is yours, and then though all Creature-comforts fail, yet you may rejoice. Hab. 3.17, 18. though you want Star-light, yet you have Sun-light; having God for your Portion, you have the Fountain, the Mine, the Treasury, you have an All-suffering, an everlasting Portion, you cannot want. Psal. 23.1. Gen. 17.1. if David will have comfort, he must have interest in God. 2 Sam. 30.6. Then David comforted himself in the Lord His God. That word My, is a little word, but full of sweetness, the worldling rejoices when he can say, this is My house, and My Land, and My Revenue. So when a Christian can clear up his interest in God, and can truly say with Thomas, My Lord, and My God, let such a one be sad if he can, said Luther.

2. Act your faith, according to a Christians faith, such is his joy. He that's full of faith, shall be full of joy. Hab. 3.17. Psal. 27.18. Rom. 5.1, 2, 3. Cling to. Heb. 10.34. the promises, when there's the greatest darkness upon Providence.

3. Be much in Prayer, 'tis the Praying Christian that is the Rejoicing Christian. John 16.24. Hannah after she had been at Prayer, was no more sad. 1 Sam. 1.15, 18. Hence Luther calls Prayer the Leeches of his cares. And when the Apostle would have us careful in nothing. viz. with a diffidential, vexing, tormenting care, presently he adds Prayer as the remedy. Phil. 4.6, 7. So observe that connection. 1 Thes. 5.16. Rejoice evermore. But how shall we attain it? why pray without ceasing. Constant praying, is the way to constant Rejoicing.

And Seducers.

Q. d. Evil men who are Seducers, or amongst all evil men, especially Seducers shall wax worse and worse; so I find the Particle 〈 in non-Latin alphabet 〉 to be used exegetically, and by way of explanation. So Gal. 1.4. Ephes. 4.20. C loss. 2.2. 1 Cor. 15.24. 1 Thes. 2.11. To God and the Father ( i. e. ) to God the Father. The word 〈 in non-Latin alphabet 〉 is diversely rendered, our Translators render it, Seducers, the Geneva deceivers, D. Hammond Sorcerers, the Original will bear all these; though most properly it signify a Juggler, Inchanter, one that by any crafty packing or conveyance beguiles men with false colors, flatteries, and illusions: as the Magi • ians of Pharaoh deluded him with juggling tricks and empty shows, in which were no reality, but mere delusions; and as Jugglers deceive the outward senses, and make us think we hear and see that which indeed we do not: as Saul thought he saw real Samuel, when 'twas a counterfeit: so these Jugglers can pass that for gold which is but brass, and put such a gloss on their false wares, that they shall pass with the blind world for real ones. These Dyce-players can cog a Dye, and make it answer what cast they please. Ephes. 4.14. by sleight of hand they can cut your purses whilst they look in your faces. They have an art of mixing and adulterating the word so as to make it answer their own ends and interests, their own profit or pleasure, they play the Hucksters with it for their own ends. 2 Cor. 2.17. yea many of these spiritual Jugglers are re- Witches, their practices show they are in League with the Devil. Simon Magus one of the first Heresiarchs was a Sorcerer, the people esteemed him as an Oracle, and the great power of God, for he had bewitched them with his sorceries. Acts 8.9, 10, 11. Hence the Scripture calls such witches. Gal. 3.1. and compares them to Balaam the Sorcerer. Jude 11. and to the Magicians of Egypt. 2 Tim. 3.8. To speak truth, the Devil never drove such a Trade in England as he doth at this day, nor did he ever appear so plainly in his colors. How many Devils incarnate are there, Devils clothed with flesh and blood, that go up and down Seeking, Shaking, Speaking, Ranting, and Seducing silly souls. The land is overspread with such as have acted the Devils part so long, that at last they are become real Devils, in League and Covenant with him (as many of our Quakers upon good grounds are judged to be.) I have read of some Stage-players which acted the Devils part so long, till at last the Devil himself appeared. 'It is so now, there were many counterfeit Devils before ( Diaboli personati ) which now have attained a higher Degree in the Devils School, and are become ( Diaboli personales ) Devils indeed. Such kind of persons the Scripture calls Devils. Revel. 2.10. 'It is apparent.

1. That these kind of persons are led by the Devil.

2. Some of them are actually in League with the Devil. 1. I shall prove that the Quakers and Seducers of our times are led by the Devil, thus.

All Liars and Blasphemers are led by the Devil, But our Quakers are notorious Liars, and horrid Blasphemers. Ergo.

The major is clear. The Minor I prove by its Parts. 1. The Quakers are notorious liars. They publish nothing but lying doctrine, lying Revelations, lying Signs. 2. Never men spake blasphemies with greater confidence and impudence, they lay all their bastards at God's door, intitling his spirit to all their brats, saying they were moved by the spirit to do this and that vile act. They tell you they are Christ, equal to God, as Holy, as just, as good as he, &c.

2. Argument. All contemners of Scripture, Sabbaths, Sacraments, Order, Ordinances, Magistracy, Ministry, &c. are of the Devil.

But Quakers are such, as you may see at large in that excellent piece, The Irreligion of the Northern Quakers. p. 4. &c. Mr. Fowler against the Quakers. p. 45. &c. and Mr. Claphams whole book.

3. Those that deny the Resurrection of the body, the day of judgment, any heaven or hell, those are certainly led by the spirit of the Devil, But the Quakers do thus. [See M. Clapham against the Quakers. Sect. 6. p. 31. &c.]

The time would fail to tell of the Whoredoms, Adulteries, Rayling, and dissembling of these wretches, which may be seen in the Books I refer to.

These Monsters, not men, are not only led by the Devil, but in League with him, which I prove thus.

Those that have the Infallible Signs of Witches, those are Witches; but many of these Quakers have the infallible signs of Witches. Ergo.

1. The first infallible sign of a Witch i • , the having of a familiar spirit. So soon as ever the League is made with the Devil, one or more evil spirits are familiar with them, (as hath been oft confessed by Witches) these Familiars appear in variety of shapes and forms, to some they come in the shape of a man, to others like a Dog, or Cat, or Rat, or Hare, like an Owl, a Toad, or an Humble-be, as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer, when he lay with a Quaker, upon which arose a great wind and storm which so affrighted Spencer, together with his blowing hard in his face, and hissing like a Goose towards his mouth, bidding him expect the power to come, that he was glad to out-run the Quaker. I find also that Fox a Ring-leader of the Quakers, is strongly suspected (by some pranks he plaid) to be a Sorcerer, and Martha Simonds is suspected to be a Witch, and a Whore. V. Farmar against Nayler. p. 3.10.

2. When those about them shall see the familiars of such persons; or when they shall entice any to receive their familiar, and have offered it to any; or when their Associates shall peach them; this is a strong presumption, if not a clear evidence of witch-craft. Thus it was in Spencers case, and in one Toldervey, Thus they dealt with Gilpin, they never let him rest till they had brought him to the Devil, who entered into him, and made him show tricks; and then the Quakers bid him hearken to the Voice within him, to the Spirit and Light within him; ( i. e. ) in plain English, they bid the man hearken to the Devil that was in him. This may give us some Light, what they mean by the Light, Spirit, and Voice within them, viz. the Devil that is in them.

3. When they can inchant men, when by tying a Ribband or enchanted bracelet about the wrist, they can make men prophesy, and do strange things; or when men come to their meetings, and shall be made Quake with them, and fall into trances (as divers have done which have gone amongst them) these things smell strongly of witchcraft. Thus Fox, by holding men by the hand, hath made those who before were disaffected to his way, to become strong abettors of it. So when by their howlings and yellings, they affright not only men, but dogs, swine, and cattle (as these have done) favors of too much familiarity with the Devil. So doth their diabolical trances and raptures, and their Quaking; and affectation of violent motions of the body. So the • astinesse and beastliness of some (in their Quakings) Purging upward and downward with most distorted gestures, and fanatic postures, groveling on the ground, foaming at the mouth, running naked in the streets, Roaring and making a hideous noise, show plainly that they are acted by the unclean spirit, and doing many strange things, which men ordinarily cannot do, argues some league with the Devil, by virtue of which they do it.

Object. Some of these have good Parts, and can speak excellently, Ergo they are not in league with the Devil.

Answ. It doth not follow, for Balaam had excellent Parts, and could speak well, as you may see, Num. 22. & 23. & 24. yet a sorcerer, & limb of the Devil. So Simon Magus was esteemed an Oracle, when he was a Devil. Acts 8.9, 10.

2. The most of these Quakers are so • s, never did there arise such a sottish senseless generation in the memory of man. What strange, non-sensical expositions of Scripture have they. Set the Monks and Friars aside, and I think there was never such a generation of Sots and Dottrels in the world. The Devils Image is most visible on them. He is the Prince of Darkness, Pride, lying, Malice, Blasphemy, and these are his genuine suns and sujects, resembling him to the life.

Upon what grounds these persons are suffered thus to sow the Devils seed, they best know that tolerate them. I wish it be not laid to their charge in the day when the Lord comes to reckon for the sins of the time. 'It is dangerous leaving it to God to vindicate the dishonors done to his Name in matters of Religion. Whose heart can endure, or whose hands can be strong in the day when the Lord shall visit for sin? Exek. 22.14. Might I be so bold, I should supplicate those Reverend Divines at Court, who are foully abused by one Atkinson (a blasphemous Quaker) merely for asserting the Fundamentals of Religion. This wretch calls the Trinity a Lie, denieth the Scriptures to be our Rule, denieth the Deity of Christ, and in terminis saith, that to say Christ is God and man, is a Lie: besides he cries down Sacraments, Fasting, Prayer, Magistracy, and Ministry. To be silent and patient when we ourselves are wronged,, is Christian and Divine; but to be silent when God is blasphemed, and that in Print; Luther calls it a cursed silence. Far be it from me to asperse those Reverend Divines. They may have answered Atkinson, and I not hear of it; or if they judge him unworthy of an Answer, they may have arraigned him for a blasphemer. However I beseech them in the bowels of Christ, and as they tender his honor, that they would stir up the Magistrate (since they have more especial influence on him, and are more nearly related to him) that he may no longer bear the sword in vain; but as God hath made him the Drunkards terror, the swearers terror, and the profane man's terror; so he may be the blaspheamers terror, and the Quakers terror, making them Quake in a better kind, &c. That some of these are Witches, accumulative, compounded, seducing, blasphemous witches in the highest degree, there is none that hath read their books, or known their Practices, but is, or may be fully satisfied. That such should be put to death is clear. Exod. 22.18. Levite. 24.16. Dan. 3.29. Deut. 13.6. to 10. Some judicial precepts are Iuris communis, of common equity, such as are agreeable to the instinct and law of nature, common to all men; and these for substance bind all persons, both Jews and Gentiles; as being Moral, and so agreeing with the Moral Law. These judicial precepts which were Iuris particularis, of particular equity, such as pertained especially to the Jews common-wealth, and were sitted for them and their time, are now abolished. E. g. that a man should marry with none but his own stock; That the brother should raise up seed to his Brother, and that a Thief should restore four-fold, this was peculiar to their Common-wealth, and not to ours. For,

• 1. They were a wealthy people, had abundance, and could better bear a loss then we can. To steal an Ox from him that hath a thousand, is nothing in comparison of stealing an Ox from him that hath but two or four.
• 2. Violence is oft added to Theft, and the public peace of the Nation is oft broken thereby. Now more regard is to be had of the public peace, then of a private man's life. Melius est ut pereat unus quàm unitas.

The Question then will be, whether it be lawful to put a man to death for Theft?

Answ. We must distinguish of Theft.

1. There is a single, simple Theft, and this admits of discreet pity, especially when 'tis committed by reason of extreme poverty and necessity.

2. There is compounded Theft, when Violence, Assaults, Frights in the night time, especially by breaking of a man's dwelling house whereby the life of him and his are endangered; and in such cases where the offense is multiplied and increased, there the Magistrate may increase the punishment; and inflict death upon the party, as appears 2 Sam. 12.1, 2, 3, 4, &c. Exod. 22.2. Prov. 6.31. So then those judicial and civil Precepts which are agreeable to the Moral Law, and do confirm and uphold it, they bind forever. E. g. 'It is a judicial Law that adulterers and adulteresses should die the death; now this being agreeable to common equity, and to the Law of Nature, as appears. Gen. 38.24. where Judah (before this judicial Law was publish by Moses ) appoints Tamar his daughter-in-Law to be burnt for this sin, and Nebuchadnezzar burnt Ahab and Zedekiah for it. Ier.. 29.21, 22, 23. So this judicial Law of putting Witches to death by the Magistrate, is agreeable to common equity, it helps to preserve all the Moral Prceepts which are broken by the Idolatry, Murder, and Malice, of Wiches. It preserves the Peace of the land, and therefore is perpetual, and must be executed in our days on such as practice witchcraft, be they high or low, white or black. As witchcraft is the same for substance now, as it was in the days of Moses. viz. a Covenant with the Devil, whereby men can do strange things above the Order of Nature: so the punishment ought to be the same; and Witches should now be more severely punished, because they sin against greater Light and Love, against greater means and mercies. Yea, though they never hurt any person, yet if it can be clearly proved that any person hath made a League with the Devil, and is in confederacy with him, this renouncing the Lord, and contracting with his deadly enemy, is a High Treason against God, and deserves present and certain death. It's dangerous for Magistrates to suffer such to live whom God hath appointed unto death. 1 Kings 20.42. True, God is very tender of the life of man, and therefore the Magistrate must be very cautious, and make diligent inquiry to find out this great Mystery, he must not judge by bare reports or doubtful signs, but he must lay all the Testimonies, Signs, Circumstances, and strong presumptions of witchcraft together, and then judge of the Cause. What a heap of words the Lord useth by way of Caution, before a man be put to death. Deut. 13.14, 15. if a man were reported to be a seducer of others to Idolatry, he must not presently be stoned, though he were a son of Belial; But they must inquire, and make search, and ask diligently, and behold if it be truth, and the thing be certain, that such an abomination is wrought, then they must surely die. Levite. 20. ult. this made Josiah to destroy the witches of his time. 2 King 23.14. yea Saul (though a wicked man) yet put witches to death. 2 Sam. 28.3.9. though his heart was not sincere in what he did, for he sought to them in his trouble, and if the Magistrate will not cut off such, yet God will; Balaam the sorcerer, fell by the sword. Josh. 13.22. Simon Magus fell, and perished miserably. Yea, Saul lost his life for seeking to such. 1 Chron. 10.13, 14. and so did Ahaziah, 2 Kings 1.2, 3, 4. Levite. 20.6.

2. Idolaters and enticers to Idolatry must die, [ Exod. 22.20. Deut. 13.6.9.] But witches are the grossest Idolaters, they sacrifice to the Devil, they pray to him, trust in him, and serve him who is God's professed enemy.

2. They entice others to forsake God. Witches beget witches, they usually seduce wives, sons, daughters, friends, &c. and therefore they ought to die.

3. Those that do more especially bring God's plagues on a Land and Nation ought more especially to be punished. But witches and wizards do more especially bring God's Plagues on a Nation. This brought the curse on the Canaanites and drove them out of their Land, Deuteronomy 18.12, 14, 15. This was that crying sin which made the Lord to forsake his people; Isaiah 2.6. Therefore thou hast forsaken thy people, because they are South-sayers like the Philistines. Manasseh witch-craft and wickedness brought plagues on the Jews many years after. So 2 Kings 17.17, 18. I have insisted the more on this sin, because witch-craft grows so rife in the Land. Had it been practiced in the midnight of Popery, it had been no wonder to see such works of darkness in days of darkness, Revelati • ns 18.23. but now in the glorious Sunshine of the Gospel, and day of special grace to practice such abominable works of darkness, makes men's sins out of measure sinful. We look for Peace, but God may say to us as Jehu did to Joram, what hast thou to do with Peace, since the whoredoms of thy Mother Jezebel, and her witch-crafts are so many, 2 Kings 9.22. We desire to see Reformation in the Land, but till we be ashamed of such abominations (especially as these) God will never show us the form of his House, Ezekiel 43.11. When the Lord will reform a Nation, He first takes away witch-craft from amongst them, Micah 5.12.

Shall wax worse and worse.

Wicked men proceed, but it is in wickedness, they go forward, but they had better sit still, for it is in sin and error. Such progress is no better then a regress; and such proficiency is mere Apostasy. This is true.

1. In Thesi, in general; if we consider wicked men as they are in themselves, they are all strongly bent to Apostasy, every day they grow worse and worse. As godly men are Graduats in God's School growing from strength to strength, and from one Degree of grace unto another, till they become perfect men in Christ. Every Sermon makes them better, and every Ordinance improves them: So wicked men are Graduats also, and take Degrees in the Devils School, they stand not at a stay, but they grow from evil to worse. As he that is Righteous will go on and be more Righteous; so he that is filthy will go on in his filthiness, Revel. 22.11. 'It is the proper Character of wicked men that they fall away more and more, Isaiah 1.5. Prov. 1.22. Wisdom reproves three sorts of sinners in three Degrees, like steps of a Ladder where men step from one step to another, and each step argues a higher Degree of wickedness then the former. It is bad to love (sinful and sottish) simplicity, worse to scoff at Piety, and worst of all to hate knowledge: they proceed till they become Doctors of the Chair: in Psalm 1.1. We have all their Degrees.

• 1. There is the ungodly man, Malus.
• 2. The sinner, Pej • r.
• 3. The scorner, Pessimus.

2. There is Walking, Standing, Sitting. 'It is dangerous walking, 'tis more dangerous standing, resolvedly in the way of wicked men, but most dangerous when men become Doctors of the Devils chair of scorners, making a scoff at all Religion, and Religious ones, such are come to the very height of sin. Such as give the reins to sin, seldom stop till they come to the top. E. g. Cain served God in Hypocrisy, his rotten heart harboured malice, his malice brought forth murder, and his murder despair. So Saul at first an Hypocrite, then envies David's praise, after seeks his life, then goeth to Witches, and at last killeth himself. So Judas, first an Hypocrite, then a Thief, after a Traitor, at last despairs, and then hangs himself. So the Gentiles fell first to Adultry, from that to Sodomy, from Sodomy to a reprobate mind, and from thence to all manner of vileness, Rom. 1.24.26, 28. As there is a concatenation of Virtues, so there is of Vices; one draws on another, wicked men add iniquity to iniquity. Psalm 69.27. as the godly add grace to grace, 2 Peter 1.5, 6, &c. So do these add Vice to Vice till they be ripe for ruin, Genesis 15.16. Matthew 23.32.36. 1 Thessalonians 2.16. that they may fulfil their sins always; always, notes the Progress of their wickedness unto its full measure. So Psalm 36.1. to 5.

1. the heart is naught.

2. They flatter themselves in their sin.

3. They defend it.

4. They refuse to hear anything that is spoken against it, they cease to understand or to do good,

5. They devise wickedness.

Lastly, They set themselves obstinately on ways that are not good, and then they fear no sin, though never so vile, so Hebrews 3.12, 13.

1. He hath an heart of Unbeleefe.

2. He is deceived with some sin.

3. He is overcome and brought in bondage to it.

4. He is hardened in it.

5. He departs and falls away utterly from the living God. Thus the wicked add drunkenness to thirst, Deuteronomy 29.19. and sell themselves to work wickedness (1 Kings 21.25.) and that with greediness, Ephes. 4.19. they draw on iniquity with cords of Vanity, Isaiah 5.18.19, 20. Iniquity draws not them so much as they draw iniquity. This drawing implies some resistance and repugnancy in the Conscience against sin at the first. The cords of Vanity note the reasonings by which they induce themselves to falls conceits and notions of sin. The Cart-ropes not the violent oppressing of the conscience to satisfy their lusts. These heap sin upon sin and add to evil motions, evil words, and to evil words evil works, till by oft winding and wreathing the threads of sin they grow to be cords, and those cords at last become as strong as Cart ropes. So that the wicked are fast bound with the cords of their own sin, Prov. 5.22. consenting to sin is one cord, acting of sin is another cord, and continuing to multiply sin is a third; and such a threefold cord is not easily broken. Thus if we take the words collectively for evil men in general, 'tis true, they shall grow worse and worse.

But secondly, let us consider them Specifically and Divisively for such evil men as are deceivers and impostors, and these we see experimentally grow worse and worse. They have no foundation to rest on, they know no stay when once they have past the bounds of the word; no more then a viole •• stream doth when it hath broke over those bounds and bonds which bef •• e kept it in, error knows no end, when once men forsake the way of Truth they wander in infinitum. As 'tis in Logic, grant one absurdity and I will infer a thousand, and as sin begets sin, blood toucheth blood, and one murder begets another, Hos. 4.2. So error is very fertile and prolifical, it speedily brings forth a great increase. One error is a bridge to another, Arminianism makes way for Socinianism and Popery, Separation breeds Anabaptism, and Anabaptism, Familism, Antinomianism, and what not? Thus one error engenders with another, and begets a Mule or mixed offspring. Afric itself is not more full of Monsters. These increase, but 'tis to more ungodlynesse, 2 Timothy 2.16, 17. Ill weeds spring apace, and spread far, when good herbs grow thinn and low. A little of this Leaven will quickly sour the whole lump, Matthew 16.6. when once men begin to tumble down the hill of error, they seldom rest till they come to the bottom. They usually fall to separations and sub-separations; divisions and sub-divisions till they have broken themselves all to pieces; and may at last say, as that great-Grandmother did, Rise up daughter, and go to thy daughter, for thy daughters daughter, hath a daughter. Or as King James said to one that came to be Knighted with a great Ruffe; Rise up Ruffe and go to thy Ruffe, for thy Ruffes Ruffe, hath a Ruffe : So may these big-bellied Separatists say, Rise up Separation and go to thy Separation, for thy Separations Separation, hath a Separation. The Naturalists observe, that except a Serpent do eat a Serpent it cannot become a Dragon; a man must swallow many poysenous Tenants, before he can be a complete Anabaptist. Even the Devil observes a method in seducing.

• 1. He makes men Skeptics in Religion, so that they Question everything, yet believe nothing.
• 2. They become Schismatics and make a rent in the Church.
• 3. They become Heretics, overturning the very foundations of Religion.

First, the Devil makes men unconscionable hearers of the Word.

Secondly, Contemners of it.

Thirdly, Haters of the Preachers of it.

Fourthly, and at last they hate God himself that sends them. Oh then stop sin and error in the beginning, it is much easier to keep them out, then to cast them out. Every act of sin is a wound to the soul, it weakens it, and leaves it more unable to withstand a temptation. Besides, God in justice oft punisheth one sin with another, when men will not go forward nor profit by the means of grace, they shall go backward growing worse and worse till they come to a reprobate sense and are past feeling, that they may fill up the measure of their sin, and God's wrath may come upon them to the uttermost for their ingratitude and rebellion, 1 Thess. 2.16. 'It is a sad case when men are given up to be ruled by unruly lusts; when like Tapsters and Drawers they must answer all comers. If Pride call, ready Sir. If Pleasures call, here Sir. If Lust call, anon, anon Sir. If Covetousness call, I come Sir. This is the miserable slavery of those who serve divers lusts.

• 〈 in non-Latin alphabet 〉 .
• Seducentes & Seducti.
• Deceiving and being deceived.

In the words there seems to be an Hysterosis and Inversion of the Order, for in the Order of Nature men first err themselves before they lead others into error. Or we may take the words thus, whilst those notorious Impostors go about deceiving others by their Sophisms and shows of Holiness, the Devil (by the just judgment of God) deceives them. They cozen others, and the Devil cozens them, leading them into far greater errors; and so they shall be punished on a double account.

1. Because they err themselves and resist the Truth.

2. Because they have drawn others into error. The Participle of the Present Tense notes their assiduity and constancy, they make it their Trade to deceive others, they are still Deceiving one or other with their smooth and flattering Language. The Devil is an old Serpent. he is a Serpent for subtlety, and an old Serpent for his experience in seducing. He finds by experience that those things which are taught by men take sooner then if he should personally appear himself. In times of ignorance and Popery, the Devil appeared more commonly and visibly; but now in these days of light he acts more secretly and subtly working on man by man. As God loves to employ good men for the conversion of others, (not that he needs the help of man, but) for the exercising of the graces of his servants, and for the greater manifestation of his own Glory. So the Devil who is God's ape, loves to deceive men by men. He hath his Agents and Emissaries everywhere. He hath Magicians for Pharaoh, a Balaam for Balak, a Witch at Endor for Saul, false Prophets to delude Ahab, &c. The world abounds with Devils incarnate, so that if ever that Caveat were seasonable 'tis now: Beware of men. Matth. 10.17. and 24.4. the Devil oft deceives by a Father, a Brother, a Wife, a Friend. Watch against them; and whosoever he be that would draw thee into sin or error, look upon them as the Devils instruments, and say to them as Christ did to Peter, Get thee behind me Satan. As good men delight in converting others, so wicked men delight in perverting others, as those would not go to Heaven alone, so these would not go to Hell alone: and therefore they labor to make others twofold more the children of the Devil then themselves. Of this sort are Jesuits on the one hand, and Sectaries on the other; either of which with their Flesh-pleasing doctrine will do more mischief in pulling down, then twenty faithful Ministers can build up again in many years. Though the Heresies which these deceivers bring are damnable, yet the Apostle tells us that Many will follow them. 2 Peter 22. This Christ foretold, that many false Prophets should arise and deceive many, Matthew 24.11. so doth Antichrist, 2 Thessalonians 2.10. 2 John 7. Revelations 13.14. and such there were in the Apostles time, Titus 1.10, 11.

Now the Reason why deceivers deceive so many are these.

• 1. In respect of the blindness of our minds in Spiritual things 1 Cor. 2.14.
• 2. In respect of our Natural proneness to error by Reason of the Vanity of our minds which make us far more apt to believe lies then truth, Isaiah 30.10. 2 Timothy 4.3, 4.
• 3. In respect of our instability in the ways of God, Seducers beguile unstable souls, Ephesians 4.14. 2 Peter 2.14. We are unstable as water which turns with every wind; that which pleaseth us today, displeseth us tomorrow.
• 4. In respect of our sinful simplicity, we are apt to give blind Obedience suspecting no evil, Romans 16.18. We are apt to follow our own carnal Reason against the Word of God.
• 5. In respect of error itself, Its easy and pleasant to flesh and blood which makes such multitudes to follow it. The way of Truth is strait and narrow, with much ado is it found, but with the more difficulty practiced. He who treads this Track, like Jonathan and his Armor bearer must climb the Hill; when others swim down the stream. This is the Reason why so many follow falsehood rather then truth, not because falsehood is in its own Nature stronger then truth, or Satan's stratagems too strong for the Spirit of God; but because these false, flesh-pleasing doctrines agree with our corrupt Nature. therefore 'tis that men do so readily embrace them.
• 6. God in his just judgment gives up such as will not believe his Truth, to the power of error, and to the will of seducers. Since they will be deceived; they shall be deceived, since they will not obey the true Prophets, they shall be seduced by false ones, 1 Kings 22.21, 22. Ezekiel 13.23. 2 Thessalonians 2.10.11.12. Let not then Ministers be discouraged when they see many fall off to these Impostors, 'tis no more then what hath been long since fore-told; God sets them their bounds, he limits the time how long; the persons deceiving, and whom they shall dececeive are ordered by his wisdom, both the deceiver and the deceived are his Job 12.16. Ezek. 14.9.

2. The Magistrate should restrain such workers of Iniquity; if those that had but a Leprosy upon their bodies must be shut up for fear of infecting others, ( Leviticus 13.46.) Surely these deceivers that have a worse Leprosy upon them should not be connived at as they be. Such evil men will not long be evil alone, they endanger the good as weeds do Corn, or bad humors the blood, or an infected house, the neighbourhood. Hence Christ blames the Church of Thyatira not for commanding, but for conniving and tolerating Jezebel to seduce his people, Rev. 2.20. The simple seduced people would be pitied, but the obstinate seducers would be punished. 'It is well observed by a Reverend Divine, that such evil men as are public and scandalous, such as are obstinate and pernicious, such as are evil plotters, & evil promoters; such as are seducers and misleaders, such as are incurable and hate to be reformed: these, and if there be any like them ought not to be born. He that restrains not such (when he hath power to do it) makes himself guilty of their sins. When a Judge in Germany was aggravating the guilt of a Malefactor before him, since he had murdered now six men; No (my Lord) says one, he killed but one, and you killed the other five, who had him before you for the first, and yet let him escape. Eli advised his sons, but because he restrained them not by his authority, himself was punished, 1 Samuel 3.13. and usually those wicked ones which men tolerate in their wickedness become scourges to those that tolerate them, Joshua 23.11, 12. The greatest mercy is to punish such (saith the same Reverend Author) If you would be a friend to them, punish them, favor and compliance fattens their sins and hardens thir hearts, whereas reproof and punishment may possibly reform them.

Objection, But they are Soldiers, and such as have done good service.

Answer, Be they what they will, if they will be so bold as openly to transgress the Laws of God, the Magistrate who is (or ought to be) a Terror to evil doers must be so bold as to punish them. He should answer as Canutus a King of the Vandals did, when one desired him to spare his son who had committed a great crime, no says he, sed filio nostro sublimiorem erigite crucem. Make the Gallows higher for my son, who durst break the Laws not only of his King, but of his father: that the world may see that I will do justice on my son.

And being deceived.

They Actively deceive others, and Passively are deceived themselves by the Devil that lying Spirit and Grand Impostor of the world, who is the executioner of God's wrath on such workers of iniquity, Revelations 12.9. and 20.10. He is that great deceiver of deceivers, who cozeneth the whole World ( id est, ) all; all the Reprobates and wicked of the world whose names are not written in the Book of Life. As Thieves when they would rob a man draw him aside out of the high way into some Wood, and then cut his throat; so this grand deceiver and his Agents draw men aside from the right way of God's Worship into some by-paths of error to their ruin, The Devil he is 〈 in non-Latin alphabet 〉 , seducens universum orbem, he is the Cheater of Cheaters, and Deluder of deluders; 'tis his constant Trade as the Participle implies. And this is the Reason why many false Teachers may die with boldness and courage for their Opinions, viz because they are blinded and deluded by the Devil, they think themselves Martyrs, when they are grand Deceivers and grossly Deceived. We had need therefore to pray for the Spirit of Grace and Illumination that we may see the Methods, Depths and Devices of Satan and avoid them.

In the general, Observe, That the prosperous estate of wicked men, is more dangerous then the afflicted and persecuted condition of the Godly ; for the godly by persecution grow better, when the wicked that live at ease grow worse and worse, inventing errors and mischief to the destruction of themselves and others. The prosperity of such fools destroys them. Prov. 1.32. that which makes many so unhappy, is their too much happiness the glittering glass is soonest broken, the rankest corn is soonest laid, and the fruitfullest bough is soonest slit: If Joseph be a fruitful bough let him be sure the Archers will vex him, Gen. 49.21, 23. 'It is a harder thing to know how to abound, then how to want, though Paul (A man eminent in Grace) could do both, Philippians 4.12. Elisha prayed for a double portion of the Spirit, why so? Why Elijah was persecuted and banished and lived in the Wilderness; but Elisha was to live at Court, and therefore had need of a double portion of God's Spirit to assist him.

Prosperity hath more dangerous temptations, accompanying it then Adversity. True adversity hath its trials, The Devil like a Fowler lays his Lime-twigs in the Winter when the Birds can get no food; like the Usurer which lieth at the catch for a good pennyworth when he sees thee now arrested and going to prison, then he offers him money for his Estate, When Christ was an hungry then Satan sets on him, Matthew 4.1.2, 3. Hence Christ calls the time of Affliction the hour of darkness, because then the Prince of Darkness is most busy, & therefore we read of many that in time of affliction and persecution have fallen away Mar. 4.17. Luk. 8.13. Ahaz is branded for sinning in the time of his distress, when he should have been best he was worst, 2 Chro 28.22. Saul in his distress goeth to a Witch, and Asa trusts in Physicians, when we are brought to an Extremity, that is Satan's opportunity as well as God's, he loves to fish in troubled Waters; this maketh so many Witches.

When people are poor, sick and vext with Enemies, then comes the Tempter, and then is a time for us to Pray that we be not overcome by Power of Tentation, Luke 22.40. Psalm 50.15. James 5.13. But where the Devil getteth one by Adversity, he getteth hundreds by Prosperity, that hath slain its thousand, but this ten thousand. When God's hand is on men, then they will pray, Isaiah 26.16. and learn Righteousness, Isaiah 26.9. and turn to God, Hosea 5. ult. and 6.1. as we see in Manasseh, Paul, the Prodigal. Then a Saul will Sacrifice, and call on Samuel to pray for him, and Joab flies to the Horns of the Altar. We never read of any that were converted by Prosperity, but many by Adversitie, 2 Chronicles 33.12. Job 33.14. Few of the Saints were ever hurt by Adversity, but almost all of them have been hurt by Prosperity, Noah whilst kept wakeing by a wicked Generation fell not, but when they were drowned and he came to live in Peace, then he falleth, Genesis 9.20, 21. So did Lot, when he was got out of Sodom and his Righteous Soul was no more vext with them, then he falleth, Genesis 19.30. David whilst persecuted by Saul, how tender conscienced and watchful was he, but when he came to a Kingdom then we read of his falls.

• 1. He commits Adultery.
• 2. 'It is double, not single Adultery, both parties were married.
• 3. 'Twas committed against great Light and Love, even after the receipt of signal favors 2 Sam. 12.7, 8.
• 4. It occasioned much scandal, 2 Samuel 12.14.
• 5. Instead of confessing it he useth all means to hide it, and so runs himself into five sins more.
  • 1. He useth unlawful means to father it on Uriah.
  • 2. He draweth him into that foul sin of Drunkenness.
  • 3. After he had made him Drunke, he contriveth how to kill him.
  • 4. After he was dead, he Fathers his death on God.
  • 5. He continued a considerable time in this sin without Repentance. All this David did when he changed his condition and came to be a King. Hence we read of David's first ways which were his best, when he was afflicted and low, 2 Chronicles 17.3. Solomon's great prosperity proved a snare to him, 1 Kings 11.3. Jonah sleeps when in the Ship, but Prayes in the Sea; we have more cause to fear, then to desire prosperity. When the Moon is in the full, it is nearest an Eclipse: When Iesurun waxeth fat, he kicks at God, Deuteronomy 32.13. to 17. When men are fed to the full, then they go by Troups to Harlots, Jeremiah 5.7. When once men are become Lord's; they care not for God, Jeremiah 2.31.32. When Hazael is a King, he is not the man he was, his condition was changed, and he changed with it, 2 Kings 8.13. Honores mutant Mores. How humble was Saul before he was a King, and how insolent and cruel after he came to a Crown? Cataline whilst poor, had many seeming virtues, but when rich, he put off all Modesty and Honesty. Many like Jonathan march well, till they come to this Honey. They are good servants, but ill Masters. Like Jeroboam before he was a King, we do not read of his wickedness, but after he makes the golden Calves. 1 Kings 12.18, 20. Innopem copia fecit. Many had ben rich, if they had not been rich; they had been rich in Grace, if they had not been rich in Goods. The temptations accompanying prosperity are more dangerous, as being most suitable to our corrupt nature, and most subtle to deceive. Mark 4.19.

1. Then we are most prone to Pride. Uzziah when strong, then his heart is lifted us. 2 Chron. 26.16. yea good Hezekiah had a taint of this. 2 Chron. 32.25. So hard it is to have Honor without Tumour.

2. Then we are most apt to forget God. Hos. 13.6. and ready to say with those prosperous wicked men, Depart from us. Job 21.13, 14. when men have no changes, they fear not God. Psal. 55.19. but their Table becomes a snare to them. Psal. 69.20. and their prosperity their ruin. Prov. 1.32. most are like to Aesop's Hen, the more she was fed, the worse she laid. Hence the Lord gives so many cautions to his people, that they should take heed of forgetting him in their prosperity. Deut. 4.1. to 15. and 8.11.

3. Then we are apt to trust in the Creature, and so expose ourselves to knocks and falls. Psal. 30.6, 7. and 20.

4. Then we are more prone to cruelty. Psal. 73.6, 7. Babylon that sits at ease like a Queen, murders the Saints of God. Revel. 18.7.

5. Then we are most prone to riot and security. Luke 12.19. Prov. 30.9. God may speak to men in their prosperity, and they will not hear. Ier. 22.21. The Sun-shine of prosperity makes men put off all, when the storms of adversity make us wrap our garments about us. Hannibal and his army became effeminate by the spoils of Capua, which could not be conquered by their distresses, in passing over the (almost) unpassable Alps. Superfluities in the body breed more dangerous diseases then defects. A wicked poor man cannot do that mischief, that a wicked rich man may. Both extremes are very dangerous. Hence Agur prays, Give me neither Poverty nor Riches. Prov. 30.8. Great Riches are great Temptations, as well as extreme poverty. As to be very rich, and very good, is rare, so to be very poor and very good, is rate. When the Devil tempted our aSviour, his first temptation was but the hungry Temptation. Matth. 4. to turn stones into bread. But the Devils last temptation was the sorest, when he offered him all the Kingdoms of the world to worship him. By the Order of the Devils temptations we may see which is the greatest, for the Devil keeps his greatest Temptations till the last. Fret not then at the prosperity of wicked men, they are to be Pitied. rather then Envied. The sword of God's wrath hangs over their heads, ready every moment to drop upon them. Their prosperity is Transient, but their sorrows are permanent. Fear not their power and pomp, for they shall soon come dowm. Psal. 37.1, 2, &c. and 49.16. their joy is but for a moment. Job 20.5, 8. and 21.13. like the crackling of Thorns which make a great blaze, but are soon extinct. Psal. 58.3, 4, 5, 6. Hence their pomp is compared to a Dream which quickly vanisheth. Psal. 37.20.35, 36. and 73.20. Isaiah 29.7, 8. and 38.13. Like Jonah 's gourd, they suddenly rise, and as suddenly wither. Like Counters now they stand for pounds, and anon for pence. Neither let any man conclude of God's favor, because he enjoyeth temporal blessings and outward prosperity, for all these be blessings, and such as God hath promised (with condition) to the obedient. Deut. 28. yet they are but blessings of the left hand, and the wicked whom God hates ofttimes, have them in greatest abundance. They prosper many times, usque ad invidiam. Psal. 73. they that do wickedly ofttimes are exalted. Mal. 3.15. The great Turk that fat Hog, and great Dog of the world, yet what rich possessions hath he? and if the Lord do thus for his Dogs, and be so bountiful to such as hate him, oh what will he not do for his children who serve and obey him? These outward things are oft given in judgment, as God gave Israel a King in his wrath, and Saul gave Michal to David for a snare; so riches oft fit and fat men for the slaughter. Those beasts which the Butcher intends to kill, he puts them into fat pastures. Job 21.30. Let us then improve our prosperity to God's praise, let our Health, Wealth, Peace, &c. improve our Virtues and our Vices, let us not fight against God with his own weapons, but the more he exalts us, the higher let us exalt his Name. 'Twas Jehosaphats great honor, that when he had riches in abundance, his heart was lifted up in the ways of the Lord. 2 Chron. 17.6. He was made thereby more zealous and courageous in God's cause, and went forward with an high and Heroic spirit. We should serve him with gladness and singleness of heart in the abundance of all things. Deut. 28.47. This is the end why the Lord hath made so many promises of Temporal good things, even to make us good. Deut. 28.1. to 15. Prov. 3.16, 17. and 22.4. Isaiah 1.19. and 30.23. Ier. 32.39. Hos. 2.21, 22. The things are good in themselves, and enable us to do good to others, but 'tis our corruption that turns them into poison by abusing of them. 'It is a great felicity not to be overcome by felicity, and it argues strength of grace, when we can carry low sails in a high condition; and like Pigeons when they fare best, fear most. The only way to have our mercies continued, is to devote them to God's praise, he never repents of doing good to those who speak good of his name. Now in the summer of prosperity let's lay up something against the winter of adversity. Job 3.25. with the prudent man foresee the storm and arm for to meet it. Prov. 22.3. and 27.12. As sure as now we live, so sure a change will come, which we should wait for and expect. Job 14.14. summer lasts not always, the Sun doth not always shine: we should therefore in health prepare for sickness, in Peace for war, in life, for death, and in days of spiritual plenty prepare for scarcity, laying up a good foundation against the time co come, that we may obtain eternal life.

[See Directions how to use prosperity, in Scudders daily walking. cap. 12. Chanon of Wisdom. l. 2. c. 7. p. 313. Downams Guide to Godliness. l. 3. c. 33. p. 343.]

But continue thou.

〈 in non-Latin alphabet 〉 , But do thou abide, keep thy station and maintain the doctrine which I have taught thee, against all opposition whatsoever, thou must certainly look to be put to it be therefore resolute, and constant. The Apostle lays a But in Timothies way to keep him from wandering. q. d. what ever others do, though they fall away more and more, and grow worse and worse, yet do thou continue steadfast in the truth thou hast received. Hence Observe, Whatever others do, yet God's faithful Ministers and servants must not depart from the truth. Though Israel play the harlot, yet Judah must not sin. Hos. 4.15. will ye also go away? saith Christ. John 6.67. though Temporaries may fall away, yet it becomes not you, who are my disciples indeed so to do. Let others serve Idols if they please, yet we must resolve that we and ours will serve the Lord. Josh. 14.15. So did Noah, Lot, Joseph, Elijah, Obadiah, Nehemiah, and the Church of Pergamos, which held fast the truth, even where Satan had his Throne. Rev. 2.13. and the Saints in Nero 's Court. Phil. 4.22. We must not follow a multitude to do evil, Exod. 23.2. nor err with others, though they be never so good. Ne cum Platone errandum est. We must get an Holy, not a fantastic singularity; we are the Salt of the Earth, and the Light of the World, and must therefore do more then others. Matth. 5.47. Christ expects more from us, then he doth from Formalists, Moralists, and Hypocrites. The righteous excels his wicked neighbor. Prov. 12.26. We must not be like children tossed to and fro with every wind of doctrine, but like the righteous, we must be an everlasting foundation. Prov. 10.25. We must be singularly Pure, Holy, Humble, Self-denying. &c. Men love to be singular in everything, save Piety: they would be singularly Wise, singularly Rich, singular fine; but oh that men would turn their singularity the right way, and become singularly Holy, Exact, Obedient, &c.

But continue thou.

Note, God's servants must continue constant in the Truth received. They must not play fast and loose, be off and on; but they must be still the same, like well-tuned Bells, which have the same Note in foul weather, as they have in fair. John. 1.21. we must hold fast the Truth. 1 Thes. 5.21. abide in it, and walk in it. Rev. 3.3. 1 John 2.19.24. and 2.6, 7, 9. we must part with our lives rather then part with the Truth of God. Revel. 6.9. no frowns or flatteries must drive or draw us from it, we must lose all, rather then lose it. Prov. 23.23. buy it at any rate, sell it at no rate. To this end consider.

1. This Constancy is a note of Sincerity, then are we Christ's disciples indeed, when we abide in the Truth. John 8.32. Job 2.3. when no Storms nor Tempests can remove us from it, but we stand like Mount Zion which never moves, and like seasoned Timber, never warps nor yields. As that Divine Poet sweetly sings.

2. All the promises of Heaven and Happiness, run only to such as are faithful to the death. Rev. 2.10. endure to the end. Mat. 24.13. and continue in the faith. Rom. 2.7. Matth. 10.22. Colos. 1.22, 23. Heb. 3.6.14. See what a cluster of precious promises are made not to such as only begin well, but to such as presevere and overcome their spiritual enemies, faithfully fighting the battles of the Lord against sin and Satan. Revel. 2.7.10, 11.17.26, 27, 28. and 3.5.12. and 22.7. He that is 〈 in non-Latin alphabet 〉 still fighting by the power of Christ against the enemies of his salvation, though he cannot overcome them so perfectly as Christ did by way of Equality, yet if by way of conformity we resemble him, we shall reign with him. We must win the garland before we can wear it, we must conquer before we can Triumph, and strive before we can get the Crown. 2 Tim. 2.5. we must run sincerely, cheerfully, and constantly, if ever we would obtain. 1 Cor. 9.24.

3. A damn • . 1. Such loose all their labor, let a man watch, fast, pray, hear, read, run, yet if he fall away, all's lost. Ezek. 18.24. Gal. 3.3, 4. 2 John 8. Frustra agitur quod non peragitur, as good never awhit, as never the better, 'tis the end that crowns the work. A man may go far, yet for want of perseverance lose all. Moses came to the fortieth year, yet mist of going into Canaan. A man may dig within a yard of a golden mine, and yet for want of a little more pains miss of it. 'It is said of King Henry the Eighth, that if he had gone on as he began, and as he had crakt the Popes crown, so he had clean dispossessed him of all; as he had got the victory, so if he had pursued it (as 'twas preached before him,) and as he had unhorst the Pope, and put him out of the Saddle, so if he had also taken away the Trappings and Stirrups, whereby the Prelates went to set him on horse-back again, he had cured all.

2. Such bring an evil report and scandal on Religion, they disparage the Lord's Pastures, as if there were no virtue, sweetness, excellency and life in them, and therefore they forsake them.

3. Satan will deal worse with such then with others, he will lay more irons on you, as the Jailor doth on a fugitive prisoner. He will seek to recover the time that he hath lost, by making thee run more furiously in the ways of sin, so that thy latter end will be worse then thy beginning. 2 Pet. 2.22.

4. God abhors thee. Heb. 10.38. his soul will take no pleasure in thee ( i. e. ) he exceedingly hates thee. 'It is a Meiosis, if any man draw back, fly from his colors, and forsake God, God will forsake him, as he did backsliding Saul, the Israelites, Judges 2.12, 13. Jeremiah 5.19. Zeph. 1.26. Spira, and Lucian a Professor, who after became a scoffer and persecutor, and was tore in pieces by Dogs. How sad then is the condition of those Seekers, Shakers, Quakers, that are altogether unsettled, and have no foundation, that are still seeking for New-Apostles, and New-Light; ( i. e. ) for false Apostles and old Errors. These Sceptical Atheists have a New Religion every week, yea almost every day in the week. 'It is said of the Northern Quakers (I suppose the Southern are of the same temper) that in a Moneths time they so changed their Principles, that a man could not know them to be the same men, but only by their faces. Lately they were for Episcopacy, then for Presbytery, now for Independency, anon for Anabaptism. and then for anything. If this inconstancy and mutability in Religion had been a virtue, then must we condemn the generation of Martyrs in all ages, who choose rather to sacrifice all they had, then to part with any part of parcel of God's truth. As 'tis said of Athanasius, maluit mutare sedem quàm Syllabam. He had rather lose his Episcopal Seat, then part with a Syllable of Truth. To what end are all those Precepts (if this fickleness were lawful) to stand fast in the faith, to contend for it, Coles. 1.2.23. Philip. 1.27. Jude 3. to beware of false Prophets. Matth. 7.15. Gal. 1.6.8. not to be carried away with strange doctrines. 1 Cor. 16.13. 1 Tim. 6.13, 14. As for those that have put their hands to God's plough, they must in no wise look back, but break through all difficulties and discouragements. Constance contraria spernit. True grace breaks through all, Jacob will have the blessing, though he halt for it; David will yet be more vile; The woman of Canaan, though Christ call her a dog, yet can pick somewhat from that debasing term. Let the wicked deride God's people, yea and kill them, yet will they forget their God, nor deal falsely in his Covenant. Psal. 44.16. and 119.51. It was John Baptists high Commendations, that he was a rock, not a reed shaken to and fro with the wind of every temptation; ( Matth. 11.7.) no fear nor favor could make him conceal the truth, but with the hazard of his life he reproves Herod, and Zacharias, and Elizabeth ; how constant were they not in talking, but in walking the ways of God's commands. Luke 1.5, 6, 7. They did not take a turn or two for pleasure, but they walked on.

2. They walked not in one or two, but in all the Commandments of God.

3. Though they were not without sin, yet were they without blame, no man could justly charge them.

4. They did not only begin well, but they persevered even to old age. v. 7. when they were stricken in years.

5. 'Twas in a dangerous time when they did thus walk with God. V. 5. 'twas in the days of Herod, a bloody Tyrant. It's a comely sight to see Old M • ason 's, old Cedars in the house of God, old disciples, whom no storms nor tempests can drive from the truth. Acts 21.16. like the Church of Thyatira, to have our works more at last then at the first. Revel. 2.19. like spiritual Sampson, we must break the cords of difficulties, forgetting what is past, and pressing towards the work. Like Heroic Luther whom men nor devils could draw or drive from the truth. And like another Caesar, not cease from doing, till all be done.

To this end we must first labor to know the truth, for how can a man walk in a way which he doth not know?

2. When we have found the way, we must walk in it with full purpose and resolution. Ier. 6.16. Acts 11.23. let the understanding be never so clearly convinct, yet if the will resolve not to obey, there is no good to be done.

3. Lay a good foundation, dig deep, he that will build high, must lay low. Deny your own strength and wisdom, for in his own strength shall no man be strong. 1 Sam. 2.2, 9. but we must be strong in the Lord, and the Power of his might, if ever we look to overcome. Ephes. 6.10. if ever we would be able to do or suffer, we must get virtue and strength from Christ. Philip. 4.13. We are never stronger, then when we are most apprehensive of our own weakness. 1 Cor. 12.10. nor ever weaker then when we trust most to ourselves: as we see in Peter, and in the book of Martyrs; the timorous trembling souls who suspected their own strength, were faithful to the death, when the proud and Self-confident basely turned with the times.

4. Put on the whole armor of God, and gird it close to you. An ignorant, unbelieving, unarmed man hath no heart to fight, 'tis the man that hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness, the girdle of Truth, &c. that like the valiant horse, rejoiceth to meet the armed man. Job 39.19, 20. the Apostles were armed with these graces, and see how boldly they go on in despite of all opposition. 2 Cor. 6.4. to 8.

[He that would see more of Constancy and perseverance, let him peruse Dike on Conscience. cap. 9. p. 130. &c. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult. Gatakers Serm. on Revel. 2.10. fol. p. 317. Downams Guide to Godliness. l. 3. c. 1. and l. 4. c. 8, 9, 10 Hildersham on Psal. 51.7. Lect. 144. to 150. all those six last Lectures are very useful for our times. M. Vennings Serm. on Rev. 2.5.]

In the things which thou hast learned.

Observe, That even the best are learners here. Whilest we live in this world (though we should live Methuselahs days) yet we may learn something still. We know but in part, and the most perfect are imperfect here.

Object. We have the Spirit to teach us.

Answ. So had David, who yet desires to be taught still. Psal. 119. So had Paul, who yet pressed forward toward the mark still. Philip. 3.12, 13, 14. he disclaims perfection, and desires to know Christ more clearly. Our learning doth not hinder but further the work of the Spirit in our souls. Timothy that had a plentiful measure of the spirit (for he was an Evangelist) yet must give himself to reading and meditation still. 1 Tim. 4.13. Such is the profoundnesse of the Scripture, that he who knoweth most, may still learn more, and the more we know, the more we shall acknowledge our ignorance.

And hast been assured of, or as others read it, which hath been committed to thee. The truth was not barely delivered to Timothy, but it was committed to him to be kept as a sacred Treasury with the greatest care, Observe, That the Truth of God revealed in the Scripture, is a sacred depositum, a choice Treasure, a precious Jewel which must be carefully kept by all Christians, and especially, by the Ministers of Christ. The Oracles of God, and the doctrine of the Gospel is more specially committed to our care and fidelity, that we may publish it to others. 'It is true, every private Christian in his Sphere and Calling, ought to preserve the truth, and contend for the faith. Jude 3. we cannot keep the truth without strong contention, the word signifies to strive with all our might; or (say some) it's to strive one after another in our places and successive generations. Insuper certare, or certamen repetere, it's not enough to strive once and to assert the truth, but we must do it again and again, after one another, as oft as the Truth is opposed. But the Gospel is committed primarily to the care of Christ's Ministers, they are his Heralds to proclaim and publish it to the world, as appears. 1 Tim. 1.11. and 6.20. and 2.1, 14. 1 Thes. 2.4. Titus 1.3. 1 Cor. 9.17. Gal. 2.7. of all men Ministers must hold fast the faithful word. Titus 1.9. we must hold it against all opposition, and hold it with both hands, hold it with all our strength, hold it in our Judgments, in our Affections, in our Practice, part with it at no rate to Schismatics, Heretics, false Prophets, &c. As Moses was faithful, and would not part with a hoof to Pharaoh, so we must not part with a tittle of God's truth to his enemies: for all Truths even the least are precious; truth is like gold, which is glorious in the Ray and Spangle, as well as in the wedge. As 'tis in Practicals, he that makes no conscience of little sins, will quickly be drawn to greater; so 'tis true, and holds in Doctrinalls, he that admits of a little error, will soon be drawn to a greater. Though every truth be not fundamental, yet every truth is a guard to the foundation, the outer skin of an Apple lies remote from the heart, yet if you pluck that off, the heart will soon be rotten. The finger is not a vital part, but a Gangrene in the finger will (in a short time) reach to the very vitals, and corrupt the blood with the spirits. Not only the garment of Truth, but the fringes thereof are useful, and must be preserved. Numb. 15.38, 39, 40. We experimentally see that those who forsake Truth, in Discipline, quickly fall to errors in Doctrine. We shall hardly find a man that errs in the one, to be sound in the other. As therefore we must count no sin small, so we must esteem no error small, for the least truth of God's Kingdom, doth in its place uphold the whole Kingdom of his truth. Take away the least Vericulum out of the world, and it unworlds all Potentially, and may unravell the whole Texture Actually, if it be not conserved by an extraordinary power.

2. Consider that truth is the choicest gift which God ever gave to the sons of men, it is better then any created Ens or Bonum, which are but Truths twins. Civil Truth is good, but the least Evangelical Truth is of more worth then all the Civil Truths in the world, that are merely so.

3. Naturally we desire Liberty, now Truth is the Parent of all true Liberty, whether it be Political or Personal; so much Untruth, so much Thraldome, so much Truth, so much Liberty▪ John 8.32.

4. If you preserve the Truth it will preserve you in the hour of Temptation, as Solomon says of wisdom. Prov. 4.8. exalt her, and she shall exalt you. So keep the truth, and it will keep you from falling, as it did the Church of Philadelphia. Rev. 3.10. so thou shalt stand as an impregnable rock, when others fly as the Chaff before the wind. The Truth of God in judgment is one of the Eyes of the soul, he that wants it is blind and cannot see afar off. Now as a clear eye is a very great help for the discerning of a danger before it comes, so a clear distinct knowledge of the truth, is a very great help to us to discern a Temptation before it be upon us, and to discover the Methods and Depths of Satan, that he may not surprise us unawares.

5. 'It is a great honor to a person or Nation to be the Conservators and Preservers of the Truths of God. 'It is not only our Duty, but our Glory. This honor formerly belonged to the Jews, to them were committed the Oracles of God. Rom. 3.2. and 9.4. God hath now entrusted us with this choice Treasure, the Lord help us to keep it pure both in Judgment and Practice, lest it be taken from us. Let us all in our places preserve it from violence with all our might. There are many spiritual Cheaters abroad, the greater will our honor be in maintaining God's Truth against them all. 'Twas Shammahs honor (one of David's Worthies) that he kept his ground, and got a great victory, when others • led. 2 Sam. 23.12. Say not I am but one, and a weak one too, but remember what great things the Lord did by Athanasius and Luther, when they had all the world against them. One man holding forth truth, shall be too strong for all the world; for truth unites us to God, and God to us, it engageth God in our quarrel, and so makes us invincible; for if God be with us, who can be against us, so as to hurt us and destroy us? Rom. 8.31. Bradford writing to his friends, tells them, never shall the enemy be able to burn the truth, or prison and keep it in bonds, us they may prison, bind, and burn, but our Cause, Religion, and Doctrine, they shall never be able to burn. The story of the man in the Council of Nice is well known, where a Christian of no great Learning, converted a Learned man whom all the Bishops with their skill and eloquence could not persuade; so long as the matter went by words, he opposed words with words, but when instead of words, power came out of the mouth of the speaker; words could not withstand truth, nor man stand out against God. Many wonder why Ministers are so earnest and zealous in defending the truth; why 'tis a dep • situm which God hath entrusted us withal, and 'tis well observed, that it's a greater sin to embezzle or alter that, then anything we have borrowed, because this is committed to our justice, but a depositum to our faithfulness, the deposition doth rest upon us as trusty men. Let God's truth then be dearer to us then our dearest lives; our lives will not be worth the enjoying, if God take his truth from us; let us beseech him rather to take our lives away, rather then take the light of the Gospel away.

And hast been assured of. If you read the words so, The Observation will be this. That Ministers should be assured of those things which they teach to others. They should not only have a Head knowledge, or an aery, empty, notional, speculative knowledge; but an experimental practical knowledge. They must believe before they speak. Psalm 116.10. that so they may speak from the heart to the heart; and may bring their meat in their breasts ; and not as birds do in their Beaks.

Knowing of whom thou hast learned them.

1. Observe, That gracious men are modest men. The Apostle doth not boast of himself to Timothy. nor proclaim his Learning, gifts, &c. He only tells him in brief, Thou knowest of whom thou hast learnt them.

2. Observe, The excellency of the Teacher makes the Doctrine the more taking. This we see even in Human and Moral Learning, the Platonic Doctrine grew famous because it was professed by Socrates, and the Peripatetic by Aristotle. The Scholars of Pythagoras did so confide in the Dictates of their Master, that when any one asked them a Reason of what they held, they would give no other answer, but 〈 in non-Latin alphabet 〉 . Ipse dixit, our Master said so, yet these were Heathens; but when we have an aged, holy, Paul for our Master, who was an Apostle of Christ, the Penman of the Holy Ghost, and guided more immediately by the Spirit of God ; then we must with constancy adhere to what they teach us, and attend to their doctrine as if Christ himself taught us, Gal. 4.14. for his Ambassadors they are, and he that heareth them, heareth him, Young Timothies especially should hearken to the instructions of aged Paul's, who have born the heat of the day, and by experience can teach us the ways of God. Years should be heard speak, Job 32.7. Young Ministers should suspect their own judgments when they vary from an Holy, aged Calvin Beza, and all the Churches of God. As young Lawyers and Physicians observe the Principles and Practices of the serious and grave Professors of their way, especially, when grounded on Maxims and Rules of Art. So should young Divines. It ill becomes a young raw Physician to contradict a whole College of Physicians; or a Puny Lawyer a Bench of Judges; or a young Divine, a whole Assembly of Divines. 'It is the looseness of the times that makes young men so bold. When Government is settled, they will either change their note, or be made ashamed of it.