in nothing be carefull viz. with a care of â—iffidence though we may with a care oâ— diligence But what would you have us do Why Pray saith the Apostle that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholicon an Universall remedy for any malady Iames 5.13 1 Kings 8.31.33.35.37 Psalm 107.13.19.28 it hath virtutem pacativam a settling and composing virtue 〈◊〉 quiets and stills the distempers of the soule as sleep composeth the distempers of the body it guardes our hearts and keeps us as safe as in a Garrison Hence Luther called Prayer the Leeches of his cares When Hannah was in distresse she goes to prayer and then was no more sad 1 Samuel 2.18 Pray saith Christ And your joy shall bee full Iohn 16.24 4. Get interest in God and assurance of his favour and thou hast all He that serves God all the creatures delight to serve him He is too covetous whom God cannot content He that hath the Sunne needs not complaine for want of the Starres He that hath tasted the sweetnesse of better things will easily contemne these low things Let us therefore turne our Covetousnesse the right way and if we will covet let it be the best things 1 Cor 12.31 and 14.1 Let it be the chief of our care first to get Grace and then Riches will follow Matth. 6.33 Prov. 22.4 Psal. 112.1.3 To this end â—et us compare Grace and Riches together 1. These temporall Riches are but drosse and dogges-meat reprobates for the most part have most of them they are common blessings But Grace is a choyce blessing and peculiar onely to the people of God 2. Riches are Transitory they may be lost or spent the more a man spends the lesse he hath but Grace is true Treasure durable Riches that better part which cannot be lost Matth. 6.19 20. Luke 10.42 This increaseth by spending Matth. 13.12 To him that hath shall be given i. e. he that shewes his Grace by Practising of it shall have more 3. Riches hinder many from Heaven few rich men shall be saved 1 Cor. 1.26 some but not many Corpulent birds seldom fly high These many things cumber them and this thick clay clogges and defiles them Luke 10.41 Hab. 2.6 But Grace is the Path-way to Peace and Glory 4. Riches breed discontent the more men have the more unquiet they be they are still unsatisfied Eccles. 5.10 But Piety breeds contentment and therefore 't is called Great gaine 1 Timothy 6.6 Godlinesse in the Power and Life of it is Gain 't is no aiery notional empty thing but 't is that which brings Reall profit to them that have it Now gain is Argumentum cogens 't is an argument that takes with all men why get godlinesse and you get gain 2. 'T is great gain there 's none like it hence it 's said to be profitable not for some things but for all things having the promises of the blessings of this life and that which is to come 3. 'T is great gain in respect of the Effect which it produceth viz. contentment When the soule is once acquainted with God a very little of these outward things will content us Psal. 16.5 6. and 23. 1 Philip. 3.8 This is the rare priviledge of Godlinesse that it can make us Rich without Riches as we see in the Church of Smyrna Revel 2.9 I know thy poverty but thou art Rich. Though she were poor in goods yet she was rich in Grace rich in contentment rich in Capite in Christ her head in whom all is Hers Rich in Bills and Bonds i. e. in the promises and Rich in Reversion having Title to Heaven and Happinesse 5. Exercise your selves daily in Acts of Love to your Neighbour and pitty to the poore this will losen your hearts from the World for as when money increaseth our love to it increaseth Crescit amor nummi quantum c. So by accustoming our selves to give our love to money is lessened as our money is lessened Many Acts beget an Habit and habits become strong and delightfull 6. Get contentment with your present condition what ever it be when the Apostle had disswaded men from Covetousness Heb. 13 5. Let your cenversation be without Covetousnesse let not onely an Action or two for one Action doth not denominate but let your whole conversation the series and course of your life all your Buying Selling Trading trafficking must shew that you are free from Covetousness But what means must wee use against this sinne Be content with present things Doe not carke nor care for hereafter but rest quiet and content with the present estate and condition of life which God hath allotted thee Be it little or be it much high or low a doing or Suffering condition be it sickness or health plenty or poverty still know that the present condition which God allottes thee is alwayes the best for thee because 't is that condition which the onely and infinitely wise God hath assigned to thee he knowes what 's best and fittest for us The little childe would have a piece as bigge as the Plow-man but the wise Parent knowes he would but spoyle it if he had it God knowes our strength our Parts and abilities and therefore that condition which he sets us in is ever the best for us Hence He commands us Having food and raiment to be content 1 Tim. 6.8 Having food not dainties and raiment not ornaments if we have things necessary for us and ours though we have not abundance we must rest quiet and contented A shooe too bigge for our foot overthrowes us Nature is content with little and Grace with less Bread and Water with the Gospell said Master Greenham is good cheere The Lord checkes Baruc for seeking great things for himselfe especially in troublous and calamitous times Ierem 45.5 Hence 't is that the holiest men have ever been the most contented men and if there be any Heaven upon earth it is contentment and inward Peace 'T is a flower which growes not in Natures garden it cannot reach it it is a Supernaturall lesson taught us by the Spirit of Grace and he 's a good proficient in the Schoole of Christ who hath learned it Paul had it Phil. 4.11 12 I have learn't to be abased and to abound Two hard Lessons 1. To know how to want Food Health Wealth Liberty to be stript of all earthly comforts and yet to sit down quiet and content is a high and a hard Lesson 2. Sometimes the Lord gives abundance to his people as he did to Abraham David Solomon Iob Iehosaphat c. and then to know how to abound is harder then to know how to want yet the Apostle was so exact a Schollar in the Schoole of Christ that he had learn't his Lesson both wayes both backward and forward he could abound and he could want Benjamin was called Ithar jad because he could use both hands and they were a notable Tribe but to know how
shew all they have when the rich Marchant makes but a small shew of that whereof he hath great plenty within The worst mettle rings loudest and the emptiest eares of corn stand highest Labour therefore for the contrary grace of Modesty whose excelleâ—cy you may find in that usefull Peace Mr. Robinsons Essayes Observation 58. p. 511. 4. Proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a third branch of Self-love viz. Pride in Heart As arrogant Boasters shew their Pride by their words so these have it in their hearts and shew it in their actions by contemning others and exalting themselves This sin is the daughter of Covetousness Hence the Apostle would have rich men take heed of being High-minded 1 Tim. 6.17 thereby implying that Riches are apt to engender pride Proud persons are like to Oyle which loves to be above in their own conceits they are wiser than all the world besides And is not this the Master-sin of this last and loose age of the world when did pride ever more abound in City and Country in Body and Soule in Heart Head Haire Habit In Gestures Vestures Words Works what Painting Poudring Patching Spotting and Blotting themselves How are men loaded and bedawbed with Variety of Ribbons before and behind above and beneath with yellow red black blew they have more colours then the Rain-bow and are more like Morrice-dancers then Professors These fantastick garbs argue fantastick hearts They say to their fine cloaths as Saul said to Samuel Honour me before the people to this end every finger must have a Ring and every joynt a Jewell what sad Bills of Indictment will one day be put up against such persons Imprimis 20 l. for brave cloathes but not 20 s. for a pious use Item 10 l. for Gold and Silver lace but not 10 s. for the poor Item 5 l. for Gew-gaws and Ribbons but not 5 s. for the needy Item 20 s. for a pair of silver-laced shoes and scarce 20 d. to the poor How will these one day curse themselves for their folly and cry out when 't is too late What hath pride profited us and what comfort yea what discomfort have these Vanities brought upon us Be wise now therefore in time and Honour the Lord with your Riches which is the best way to keep and increase them but waste them not on your lusts lest you loose them Hos. 2.8 9. The plainnesse of former times will condemn our Vanity the very trimming that some in our dayes wear would have bought our ancient Kings a whole suit of apparell Our Chronicles tell us that William Rufus who in his time was accounted sumptuous in apparell when his Chamberlain had brought him a pair of Breeches and he demanding what they cost it was answered 3 s. The King bad him be gone and bring him a pair of a Mark price Heu prisca simplicitas Whither is our ancient Simplicity fled 2. For spirituall pride which is the worst sort of pride as fighting more directly against God who is a Spirit when did it more abound then at this day There is amongst us 1. Superbia de Religione men are proud of their religious duties as the Pharises were 2. There is Superbia in Religione Religious duties are proudly performed amongst us 3. Superbia cum Religione Pride conjoyned with Religion the Professors of Religion are men of proud lives and haughty spirits and this is the very Mother of all those Hell-sprung Heresies which have of late overspread the Land Make a man proud and he will quickly be erroneous 1 Tim. 6.3 4. Simon Magus that great Haeresiarch was a very proud man his picture had the Inscription Simoni Sancto Deo Arrius also that Arch-Heretick was notorious for Pride The Gnosticks of old conceited that they knew more then all the world besides boasting that God had made them of his privy Counnsell and had revealed those secrets to them which others knew not this is the song of our Quakers now but none were a greater scandall to Religion then these Gnosticks 'T is spiritual Pride which is the Root of all that separation and Semi-separation of all those Divisions and Subdivisions which are amongst us The proud Pharises were great Separatists Men of late have gotten very high conceits of themselves they say even to the reall Churches of God stand off for we are holier then you They are so afraid of Popularity that they run themselves into Singularity Young Ministers are much to be blamed for their Pride and Self-conceitednesse every Novice now thinks himself wiser then the aged Pious experienced Ministers of the Land yea then all the Churches of Christ in the world I had almost said then Christ himself These want a Rod I mean the Discipliâ—e of Christ to curb their exorbitancies 'T is spirituall pride which makes so many boast of their perfections when he that hath but half an eye may see their grosse imperfections ' T is this sin which makes so many to transgresse the bounds of their callings and to become Teachers when themselves had need to be taught the fundamentalls of Religion These are wiser in their own conceits then seven men that can render a reason Prov. 26.16 though they were the seven wise men of Greece yet were they all but fooles to them They know more by the the Spirit of which they boast they never boast of their learning I cannot blame them they are loaded with so little of it then their betters can know by twenty years study who yet have a greater measure of the spirit then they The people of England were never poorer and prouder then at this day even now when the Lord is beating us for our pride and is staining the pride of all our glory and hath brought into contempt the Honourable of the earth Isai 23.9 yet such is the height of our rebellion that we sin under the Rod and are the worse for beating when the body swells 't is a sign it is diseased the Tympany of pride which is now in the land is a sad symptom that all is not well with us I wish our State Physitians and Spirituall-Physitians may see to it betimes before the disease become Chronicall and incurable 3. That inundation and overflowing of all manner of sin too clearely shewes the pride of the land There is a kind of tacite interpretative pride in every sin for in sinning we prefer our own wills before Gods will and seek to please and advance our selves rather then God Pride affronts God it stops the eare against his commands and will not suffer mon to submit their necks to Gods yoak Ier. 13 15 17. and 2.31 Hence sin is called a despising and contempt of God 2 Sam. 12.9 10. The voluptuous man saith God shall not rule over me and the worldling saith He 'l not leave his profit to be commanded by him and every rebellious sinner stands it out against God and saith We will not have him
vices are conquered by resisting but this by flying swiftly from the objects and occasions of this sin To quicken you consider 1. That this great sin never goes alone Idlenesse Luxury Lying and Murder usually accompany it as we see in David and the Sodomites Ezek. 16.4.9 the harlot by her inticements doth not only increase the number of Transgressors but of their Transgressions also Prov. 23.23 when a great beast hath made a gap the rest follow after If Solomon delight in Idolatrous women they will quickly draw his heart from God If once you give way to this sin you know not where you shall rest 2. 'T is a sin that is most opposite to the nature of God who is the most Holy and will dwell in none but chast and Holy ones Fornication is directly opposite to Sanctification yea 't is made one part of our Sanctification to fly fornication 1 Thes. 4.3 It makes men like the Devill who is stiled by way of Eminency The unclean spirit Matth. 10.1 and 12.43 and that 1. Affectu because he delights in such uncleannesse 2. Effectu because he drawes men to it 3. Habitatione because he dwells in unclean soules he finds them foul and he makes them worse 3. 'T is a violation of Gods most sacred Law Exod. 20.14 which is set down negatively because it binds most strongly allwayes and to all times The Pope may give dispensations but God gives none to any to violate his commands Every man must keep his vessell pure 1 Thes. 4.4 5. even the King must not multiply wives much less strumpets to himself Deuteron .17.17 4. Adulterers are Covenant-breakers the Marriage knot is called the Covenant of the Lord. Prov. 2.17 Mal. 2.14 15. now Covenant-breakers are ranged amongst the vilest sinners Rom. 1.31 5. 'T is worse then Theft The thief steales out of want the Adulterer out of wantonnesse The one may make satisfaction this can never Prov. 6.31 6. 'T is a sin that doth pollute and defile the body more then any other sin Hence the Apostle useth many excellent Arguments against it 1 Cor. 6.13 2. That which is consecrated to God must not be polluted with whoredome but the body is consecrated to God and made for his honour and service and not for fornication Ergo. 2. V. 14. From the Resurrection of our bodies to Glory thus he argues If our bodies shall be raised to Glory then may we not pollute them with fornication But our Bodies shall be raised to Glory 3. V. 15. Our bodies are the members of Christ and therefore 't is a great indignity and dishonour to him to have them given to an harlot 'T is in a manner to make Christ one with an harlot then which what can be more reproachfull to him 4. V. 16. He makes himselfe one with an Harlot and what can be more dishonourable then for a member of Christ to be joyned to such a creature 5. V. 18. He sins more especially against his own body The body is abused by other sins in part not wholly as the Tongue by lying the Hand by Stealing Murder but here the whole body is abused and abased 6. V. 19. If our bodies be the Temples of the Holy Ghost then they may in no wise be polluted or profaned And if all Temples must be kept clean then specially the Temples of the Holy Ghost who is a Pure spirit and will not inhabit a Swine-stye 7. From the work of our Redemption V. 19 20. We are not now our own to live as we please but we must live unto him that bought us and hath paid so great a price for us None are given over to these sins but such as God hates It 's a fearfull sign of his Anger to be given up to Harlots Prov. 22.14 He that 's hated of God shall fall by her Oh that young persons would consider this Text that it might be to them a perservative against this Soul-destroying sin when young persons grow proud or walk not answerable to the Light and Means which they enjoy but are barren and fruitlesse trees in Gods Vineyard then in his fierce wrath he leaves them to this sin as a punishment of their former sins Rom. 1.21.26 Amos 7.17 Ephes. 4.18 19. Let us therefore walk humbly with our God that he may delight in us and save us from this exceeding sinfull sin to such the promise runs Eccles. 7.26 Who so pleaseth God shall escape the Harlot but the sinner shall be taken by her God by his speciall grace will preserve such as are dear to him from this sin but the sinner that is left to himself cannot but fall into this pit and snare 8. Consider the sad Effects of this sin 1. It destroyes Nations for this the Lord had a quarrell and controversy with Israel Hos. 4.2 and cites them to answer it at his barre This makes a land to spue out its Inhabitants Levit. 18.24 25.28 29. as a man whose stomack is overcharged can have no rest till he have eased himself so the land is sick till it have eased it self of such Inhabitants Such sins and sinners put the Justice of God to a stand so that he knowes not how to pardon them Ier. 5.7.8 9. This was one of those sins which made the day of Ierusalems calamity to draw near Ezek. 22.4.11 This brought the flood on the old world Gen. 6.2 fire on Sodom Gen. 19.25 Iude 7. the plague on Israel to the losse of 24. thousand men Numb 25.1.9 and the sword on Benjamin to the losse almost of the whole Tribe Iudg. 18. and 19. By all this we may see that this is not so light a sin and such a small trick of youth as the profane world makes it 2. It consumes the Estate How many great men hath it brought even to a morsell of bread Prov. 6.26 and 29.3 Luke 15.30 't is a fire that burns to the destruction of all that a man hath Iob 31.12 3. It robs a man of his good name which is a pretious jewell and by all good meanes to be preserved Prov. 6.33 a wound and dishonour shall he get and his reproach shall not be wiped away Though the wound may be cured yet the scarre will abide as we see in David Sampson Solomon Neh. 13.26 Lot So Prov. 5.9 Gen. 49.4 Levit. 21.9 Hos. 1.2 Est peccatum maximè probrosum 'T is a most infamous sin 1 Sam. 2.22 23 24. Neither doth the unclean person only blemish himself but his posterity also What dishonour is it for a man to have many lovely children and to have a Bastard stand in the midst of them claiming kindred of them and so become a living shame to them This makes men odious not onely to God but to all good men Ier. 9.2 oh that I had a lodging in the wildernesse and might leave my people Why so for they be all Adulterers This makes a man to be esteemed as
to those that are Novices they discover no such things but suffer them to gape or mutter as stupified with admiration of their words and so they lye hid under those winding forms as thieves hide themselves in their dens These are those swelling words which Peter and Iude compare to Bubbles and froth which end in nothing But whilest they study by their lofty stile to lead others into errours they so mislead themselves that they understand not their owne bablings I remember when once Quintin saw me in a great Assembly sharply reproving his chattering he desirous to shunne the stroke said I reproved his speech because I did not understand it To which I answered that I understood 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 appeare unto them By this Note they are discerned from others when they speak they make a noyse like a Chough so that nothing they utter can be understood The tongue was created by God that we might expresse our Thoughts and communicate them to each other but they pervert the order instituted by him and with a confused sound beat the ayre or by long circumstances they minister matter of such varying and altering to the auditours that at last they are left wholly in suspence when the mysteries of God are to be handled we ought to make the Scripture our Rule let us then follow the Rule which God hath delivered to us and not wander out of the compasse of it for God knowing that if he should use onely such words as become his Majesty our apprehensions could not reach them useth therefore such expressions as suit best with our shallow capacities And as a nurse speaks broken and imperfect words to her Infant so doth God to his people that he may be understood Whosoever therefore inverts this order aimes at nothing but to bury the Truth of God which cannot be perceived any other way then by that which he hath revealed unto us See then how we must labour in the explication of their 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 farre pious and judicious Calvin 8. They preach one thing in publike and another thing in private In publike I have heard some call for Duties 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 Constans in levitate sua constant in unconstancy They are more mutable then the Moon and change themselves into several shapes like Proteus As the Jesuite is omnis homo so these can say and unsay they can play fast and loose with ease 9. 'T 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 Proselites as Absalon did with his followers he at first covers his Treason with a shew of courteous behaviour zeal for justice and the pretence of performing a Vow 2 Samuel 15.2.8 he never shews himself in open Rebellion till he was sure of the peoples hearts Error in it self is ugly and if it should appear especially at first in its proper colours men would detest both it and those that bring it 10. They boast much of the Spirit when upon triall 't is a mere Satanicall deluding spirit that leads them For such sensual Separatists as these have not the Spirit of God saith Saint Iude 19. They think they know more by the Spirit then their betters can know by twenty yeers study who yet are led by a better spirit then they V. Tactica S. l. 2. c. 2. S. 8. 11. They boast much of New-light and love to vent such things as savour of Novelty They know that itching eares cannot away with common Truths they must have novum aut nihil By this the old Prophet brought the young Prophet into the Lions mouth by telling him that an Angell spake to him and had brought him some New-light 1 Kings 13.18.24 and 't is an old Policy of the Devill to cry up sin and errour under the Notion of New-light Thus he beguiled Eve Gen. 3.5 this is rather strange Light then New 'T is Light in Name but Darknesse indeed Let us examine them and we shall find that these New-lights are nothing but Old-Errours and so are Neither Lights nor New 1. They are not Light because they are contrary to the Light of Gods word from whence all true Light springs Isay 8.20 neither are they New but rather renewed for most of them were broached in or before Austins time which is above 12. hundred yeares agoe The Ghosts of those old Hereticks are now come out of their graves to scarre men and mislead them 12. They pretend to Miracles and extraordinary Revelations When they cannot make good their Tenets by Scripture then as the Papists fly to unwritten Traditions so these fly to Miracles and Revelations This is no more then what Christ long since foretold that in the last days false Christs and false Prophets should arise showing signs and 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 darknesse best becomes their deeds of darknesse 13. They seem modest at first they desire you onely to hear them speak then to separate and after to be rebaptized and then farewell all They drop a little at once into their followers and never administer their Physicke till they have first given good Preparatives to make it work and then stronger potions as they finde the pulse of the Patient They do not alwayes deny in plain terms fundamental Truths but 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 Isay 63.4 not doubting but at last to make you eat of his beef He that saith yea to the Devil in a little shall not say nay when he pleaseth Sinne is gradual as well as Grace As no man attains to a height of Vertue suddenly so neither of Vice A spark neglected may burn down a Town Arrius at first a spark
is taken out first 't is all black bâ—t stay till it 's finisht and furbisht and then it 's beautiful The Lord hath been doing a great work in England for many years past his wayes have been in the clouds and where we are yet whether at the borders of Canaan or going into the Wilderness again we cannot tell it will be our wisedome by Prayer and Patience to wait on the Lord and then in the conclusion we shall see that all things shall work together for good unto Gods people Rom. 8.28 VERSE 10 11 12. But thou hast fully known my Doctrine manner of life purpose Faith Long-suffering Charity Patience Persecutions afflictions which came to me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Yea and all that will live godly in Iesus Christ shall suffer persecution WEE are now come to the Second Part and Period of this Chapter wherein the Apostle prescribes the Meanes how Timothy and all the godly may be preserved against Seducers and their Seducements viz. 1. By imitating aâ—d confirming thmselves to Pauls 1. Doctrine 2. Conversation 3. Purpose 4. Faith 5. Long-suffering 6. Love 7. Patience 8. Persecutions 9. Afflictions 2. By considering Gods sore judgements on Seducers how they are given up to a Reprobate sense increasing still in all kinds of wickednesse 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 faithfull Pastour whose office it is not only to preach sound doctrine but also to practise what he preacheth in his own life that so he may be able to speak from the heart to the hearts of his people and may not bring his food as birds do to their young ones in their Beakes not in their Breasts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall and signifies not a a simple single notionall knowledge but a singular peculiar intimate experimental knowledge of the secrets counsells and conversation of a man So the word is used Luke 1.3 it seemed good to me having had perfect understanding of things Luke being guided by the speciall instinct and direction of Gods Spirit had full and infallible knowledge of the things which he writ So Timothy did not barely know but as our Translations render it he fully knew the doctrines vertues of Paul and therefore none more fit to follow his Example q. d. O my beloved Son Timothy there is none that knoweth me better then thou Thou throughly knowest not onely what I have taught did and suffered but also how I was minded and disposed Thou knowest what my will and desire was my Faith Love Patience and Perseverance are not hid from thee thou being an Eye-witnesse and inseparable companion to me in many of my 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 carefâ—ll Master from his obedient Schollar 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 wayes and walking of the elder and graver Ministers and must follow them Aged Paul propounds his vertues to young Timothy for imitation Many young men praise the gravity solidity wisdome industry mortification and self-deniall of ancient Ministers but they do not follow them They deal by them as the world doth by Honesty they praise it but they never practise it Probitas laudatur alget Juven As Gedeon said to his souldiers Iudg. 7.17 look upon me and do likewise so you that are young and unsetled rash and conceited look upon the Doctrine Discipline Haire Habit wayes and works of the Holy and the Grave follow them now you are young and then you will be good long Great is the power of the Example of superiours when one praised the Lacedemonian souldiers for being so orderly who before had been so injurious one of them answered No the praise is not ours that we are thus changed for we are the same men still but we have now another Captain and he it is that ordereth us How oft doth God command us to follow our faithfull Guides Heb. 13.7 1 Cor. 4.16 Philip. 4.9 Iames 5.10 and commends it 1 Thes. 1.6 As we must follow Christ so we must 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 faithfull are called witnesses Heb. 12.1 Rev. 12. now if we walk contrary to their light they will witness against us as Noah and Lot did against the sinners of their age but if we walk answerable to their Light they 'l witnesse for us Their practice may comfort and confirm us in Gods way they declare the possibility of obtaining such a grace and make it thereby the more easie when we have seen it done before us If a man have a Torch to light him in a dark and dangerous path how glad is he the godly shine like lights in the midst of a crooked generation Phil. 2.15 16. their life is a Commentary on the Scripture Now since the nature of man is apter to be guided by 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 dresse our selves by our Compasse to saile 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 Morall Vertues absolutely other patterns be imperfect and defective but Christ
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master 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 shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the 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 sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed 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 laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
consider that these persecutions and trials come not upon us by chance or fortune or according to the pleasure of men or devils but by Gods Decree and fore-appointment and special providence There is no evil in this kinde but it comes from God Amos 3.6 Deuteronomy 32.39 2 Samuel 16.10 11. Psalm 39.9 Iob 1.21 Isay 45.7 Hosea 6.1 I create evil not the evil of sinne but the evil of punishment which to our apprehension and feeling is evil Sin is simply per se evil but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension onely whatever the Instruments of our troubles are yet God is the Orderer and disposer of them Iosephs Brethren sell him into Egypt I but God disposed it unto good Gen. 50.20 the Assyrian is but Gods rod which can do nothing without the hand that moves it Isay 10.5 they have onely a dispensative power from God As our Saviour told Pilate so we may say to all the wicked they have no power to take a hair from our heads unlesse it be given them from above Iohn 19. Herod Iudas Pilate and the Iewes and the Devil had all ends of their own in persecuting Christ yet did they nothing but what God had fore-ordained and decreed should be done Acts 4.28 God hath fore-ordained the Beginning End Quantity and Quality of our Sufferings Romans 8.18 1 Thessalonians 3.3 God deals with us as a father doth with his children turning all to their good Romans 8.28 There is nothing will still the Soul like this viz. that 't is the Lord who in wisedom and love is pleased thus to try us we shall never be dumb and silent till we see 't is the Lord that doth it 2. We must not onely beare these Trials Patiently so as a Heathen may doe but Ioyfully When we suffer for Righteousnesse sake we must be exceeding glad and even leap for joy Luke 6.22 23. Though the flesh repine yet God would have us to mount it Joy all Joy when we fall not into one or two but into Varietie of Tentations viz. banishment imprisonment losse of goods Friends c. Iam. 1.2 We must glory in Tribulation Romans 5.3 Rejoyce even to Gloriation The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ Acts 5.41 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus Galathians 6.17 He had been whipt and stoned and stocked and he carried the marks of these as so many badges of honour Yea he chose rather to glory in tribulation and sufferings then in his Revelations and raptures into the third Heavens 2 Corinthians 11.23.24 30. His Glorying was in the Crosse of Christ Colossians 1.24 2 Corinthians 7.4 Ephesians 3.13 Philippians 2.17 Iohn did not boast that he was an Evangelist or of his Revelations but that he was a brother in Tribulation Revelations 1.9 'T is said of the Primitive Christians that they rejoyced in loosing their goods for Christ Hebrewes 10.34 and the Thessalonians received the word in much affliction and joy 1 Thessalonian 1.6 and Paul exceedingly desired to be made conformable to Christ even in his sufferings Philippians 3.10 Ignatius cryed Let sire crosse 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 Emperour threatned Saint Basil with death He boldly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that I might die for the Truth When Eudoxa the Empresse threatned Chrysostom He sent her word that he had learned to fear nothing but sinne A noble spirit knows not what discouragement means but like the valiant horse he breaks through dangers Iob 3.22 23. He triumphs in the midst of Trials and in an holy securitie he laughs at troubles Iob 5.22 Psalm 46. Romans 8.37 38. They onely are the Men that in a Spirituall sense doe tread on the Lion the Aspe and Adder Psalm 91.13 The water in Wether-glasses riseth highest when the Wether is foulest So Gods People when at worst then are they best when they have nothing in the creature they have most of God Habakkuk 3.17 18. Sense can say if we want Figges yet we have Wine to cheer us and if the Vine should fail yet the Olive may help for a time or if these should fail yet we have Corn in our Fields to support us or if a Famine should come yet if the Pastures abound with Flockes that will be some help or if the Flocks abroad should fail yet the Herds of the stall at home may support us Thus far Sense may goe But when all these fail and no outward comfort can be seen yet then can a Beleever rejoyce in his God This is the Happynesse of Gods People let things goe how they will or can yet he either doth or may comfort himselfe in his God When nothing but darkenesse is upon the Creature then Habbakuk hath an Yet and David a But wherewith to comfort and encourage themselves 1 Samuel 30.6 It may shame us who are cast downe by every light Affliction when we consider Davids condition at that time he comes to Ziglag which was given him for a Refuge He findeth the Citty burnt the Inhabitants taken Captive and amongst the rest his Wives and his Souldiers which should have ayded him they speake of stoning him yet in the midst of all these difficulties David corroborates himself in the Lord his God We use to rejoyce in gifts especially if one should give us a whole kingdom but 't is a greater Honour to be a Martyr for Christ then to be a Monarh of the world Heb. 11.26 'T is a great priviledge and a high Prerogative to suffer for the Gospel 't is no common gift but 't is a gift of free-grace and speciall love All the elect are called to be believers but not to be publick sufferers Suffering for the Gospel is in some respect a priviledge above believing the Gospel Phil. 1.29 such are the house and habitation of Gods Spirit there he rests and desires to dwell 1 Pet. 4.14 the Spirit of God will bring them to glory or the glorious Spirit of God will dwell in them in a glorious manner aud fill them full of Joy and Peace in believing This made the Saints so forward in the Primitive times to suffer for Christ that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome I have read of a woman that in the time of Valens the Emperour ran with her haire loose about her eares and her child in her armes to the place where the Martyrs were slain and being askt whither she ran she answered Crownes are given to day and I will be partakers with them Thus in the reign of Charles the ninth when the Duke of Subaudia misused aud persecuted the men of the Valleyes burnt
them 'T is a great felicity not to be overcome by felicity and it argues strength of grace when we can carry low sayls 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 Gods praise he never repents of doing good to those who speak good of his name Now in the summer of prosperity let 's lay up something against the winter of adversity Iob 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 Iob 14.14 summer lasts not always the Sun doth not alwayes shine we should therefore in health prepare for sickness in Peace for war in life for death and in dayes of spiritual plenty prepare for scarcity laying up a good foundation against the time co come that we may obtain 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 Godlinesse l. 3. c. 33. p. 343. VERSE 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them WEE are now come to the third and last part of this Chapter in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him q. d. 'T is true in these last dayes seducers shall arise who shall have successe for a time in their seducing drawing many into errors with them yet let not these things affright thee do not thou maligne malignants nor envy the successe of the erronious chuse none of their wayes but since thou hast a better Master and hast been taught better doctrine and that from a child be not despondent my son but constantly and couragiously keep the truth committed to thy charge as becomes a faithfull Pastor against all opposers and Impostors whatsoever Now since man is a Rational creature and so is better led by Reasons then forced by Rigour therefore the Apostle presseth his Exhortation to perseverance upon Timothy by Arguments drawn 1. From his Master and Teacher 2. From Timothy who was the Schollar 3. From the matter which he had been taught The first Argument is drawn from the Authority of the person from whom he had received the doctrine viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit and had taught him nothing but what he had received from Christ and therefore his message was to be regarded as if Christ himself had spoken to him Gal. 4.14 Knowing of whom thou hast learnt them See how modestly and sparingly the Apostle speaks of himself and how unlike the language of the Sectaries of our times is Pauls language here 2. From the fidelity which is required in those to whom the truth of God is committed Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum therefore he ought with all care and courage to preserve it For what things we are intrusted withall those things we must faithfully keep this even nature teacheth us But the Truths of God are committed to thee O Timohy to be faithfully kept and as occasion requires to be publisht to the world 1 Tim. 1.11 and 6.20 and 2.1.14 The words are diversly rendred our Translators render it And hast been assured of But Tindal Calvin Beza Aretius Espencaeus and the Vulgar Latin with others render it And have been committed to thee or with which thou hast been entrusted And the Originall seems to favour this last Translation for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae credidisti which thou hast believed or been assured of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita commissa sunt conservanda promulganda Keep the things which have been committed and commended to thy charge with all care and diligence that thou mayest be able to give a good account to him whose these truths are and who hath committed them to thy charge 3. From his long acquaintance with the Scripture by reason of his good education viz. from his childhood what we learn when young takes a deep Impression so that we cannot easily unlearn it but thou O Timothy hast learned the Scriptures from thy infancy and therefore it were a shame for thee who hast been taught so early the way of the Lord now to turn from it and forsake it Continue therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things which thou hast learned I exhort thee to no new or hard thing all that I beg of thee is that thou wouldest keep the truth which hath already been taught theee for it would argue want of judgement and folly in thee now to forsake it 4. His last argument is drawne from the Excellency of the Scriptures V. 15 16 17. But continue thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wandring q. d. what ever others do though they fall away more and more and grow worse and worse yet do thou continue stedfast in the truth thou hast received Hence Observe Whatever others do yet Gods faithful Ministers and servants must not depart from the truth Though Israel play the harlot yet Iudah must not sin Hos. 4.15 will ye also go away saith Christ. Iohn 6.67 though Temporaries may fall away yet it becomes not you who are my disciples indeed so to do Let others serve Idols if they please yet we must resolve that we and ours will serve the Lord. Iosh. 14.15 So did Noah Lot Ioseph Elijah Obadiah Nehemiah and the Church of Pergamus which held fast the truth even where Satan had his Throne Rev. 2.13 and the Saints in Nero's Court. Phil. 4.22 We must not follow a multitude to do evill Exod. 23.2 nor erre with others though they be never so good Ne cum Platone errandum est We must get an Holy not a fantastick singularity we are the Salt of the Earth and the Light of the World and must therefore do more then others Matth. 5.47 Christ expects more from us then he doth from Formalists Moralists and Hypocrites The righteous excells his wicked neighbour Prov. 12.26 We must not be like children tossed to and fro with every wind of doctrine but like the righteous we must be an everlasting foundation Prov. 10.25 We must be singularly Pure Holy Humble Self-denying c. Men love to be singular in every thing save Piety they would be singularly Wise singularly Rich singular fine but oh that men would turn their singularity the right way and become singularly
sight to see Old Mâ—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 Heroick Luther whom men nor devils could draw or drive from the truth And like another Caesar not cease from doing till all be done Nil actum credens cum quid superesset agendum Instat atrux Lucan Pharsal l. 2. To this end we must first labour to know the truth for how can a man walk in a way which he doth not know 2. When we have found the way we must walk in it with full purpose and 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 vertue and strength from Christ. Philip. 4.13 We are never stronger then when we are most apprehensive of our own weaknesse 1 Cor. 12.10 nor ever weaker then when we trust most to our selves as we see in Peter and in the book of Martyrs the timerous trembling souls who suspected their own strength were faithful to the death when the proud and Self-confident basely turned with the times 4. Put on the whole armour of God and gird it close to you An ignorant unbelieving unarmed man hath no heart to fight 't is the man that hath the shield of Faith the helmet of Hope the breast-plate of Righteousnesse the girdle of Truth c. that like the valiant horse rejoyceth to meet the armed man Iob 39.19 20. the Apostles were armed with these graces and see how boldly they go on in despight of all 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 Godlinesse 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 wee live in this world though we should live Methuselahs dayes yet we may learn something still We know but in part and the most perfect are imperfect here Object We have the Spirit to teach us Answ. So had David who yet desires to be taught still Psal. 119. So had Paul who yet prest forward toward the mark still Philip. 3.12 13 14. he disclaimes perfection and desires to know Christ more clearly Our learning doth not hinder but further the work of the Spirit in our souls Timothy that had a plentiful measure of the spirit for he was an Evangelist yet must give himself to reading and meditation still 1 Tim. 4.13 Such is the profoundnesse of the Scripture that he who knoweth most may still learn more and the more we know the more we shall acknowledge our ignorance And hast been assured of or as others read it which hath been 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 choyce 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 'T is true every private Christian in his Sphere and Calling ought to preserve the truth and contend for the faith Iude 3. we cannot keep the truth without strong contention the word signifies to strive with all our might or say some it's to strive one after another in our places and successive generations Insuper certare or certamen repetere it 's not enough to strive once and to assert the truth but we must doe it again and again after one another as oft as the Truth is opposed But the Gospel is committed primarily to the care of Christs Ministers they are his Heralds to proclaim and publish it to the world as appeares 1 Tim. 1.11 and 6.20 and 2.1 14. 1 Thes. 2.4 Titus 1.3 1 Cor. 9.17 Gal. 2.7 of all men Ministers must hold fast the faithful word Titus 1.9 we must hold it against all opposition and hold it with both hands hold it with all our strength hold it in our Judgements in our Affections in our Practice part with it at no rate to Schismaticks Hereticks false Prophets c. As Moses was faithfull and would not part with a hoof to Pharaoh so we must not part with a tittle of Gods truth to his enemies for all Truths even the least are precious truth is like gold which is glorious in the Ray and Spangle as well as in the wedge As 't is in Practicals he that makes no conscience of little sins will quickly be drawn to greater so 't is true and holds in Doctrinalls he that admits of a little error will soon be drawne to a greater Though every truth be not fundamental yet every truth is a guard to the foundation the outer skin of an Apple lyes remote from the heart yet if you pluck that off the heart will soon be rotten The finger is not a vital part but a Gangrene in the finger will in a short time reach to the very vitals and corrupt the blood with the spirits Not onely the garment of Truth but the fringes thereof are 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 erres in the one to be sound in the other As therefore we must count no sin small so we must esteem no error small for the least truth of Gods Kingdome doth in its place uphold the whole Kingdome of his truth Take away the least Vericulum out of the world and it unworlds all Potentially and may unravell the whole Texture Actually if it be not conserved by an extraordinary power 2. Consider that truth is the choycest gift which God ever gave to the sonnes of men it is better then any created Ens or Bonum which
fare the better for them every day why is the heap of chaff kept from burning but because there 's some wheat mixt with it but if once the wheat were out the chaff should soon be set on fire When once the number of Gods Elect is accomplisht the world shall not stand a moment 'T is just with God to take them from us for our abusing them we cast dirt and God casts dust on them many great men are fallen of late in this our English Israel nigh an hundred godly Ministers are taken from us within the space of three years past many of them young and eminent for Piety so that we this day are weakned both in Church and State Ioseph is not and Simeon is not and Benjamin is not all these things are against us This is and should be a Lamentation to us Now since there is such aboundance of false fire and fein'd zeal in the world we had the more need to try our own Some are mislead by a blind zeal Rom. 20.2 Others by an indiscreet zeal Matth. 26.51 Luke 9.52 53 54. Iohn 8. ult Others by an hyrocritical zeal they pretend Religion but they intend their own inriching So Demetrius pretended the preservation of Religion when indeed he intended his own silver Trade Acts 19 24. 1. True zeal is known by the Rise and Original of it 1. If it be wrought in our hearts by the Spirit of God we are not born zealous for God his Truth and People but by nature are full of enmity to all these Acts 9.1 Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal many mistake the fire of their own flints and the fire of Hell for this celestial fire But the Author of all true zeal and Heavenly fire is the holy Spirit of God which is oft called fire Acts 2.3 4. Matth. 3.11 because like fire it inlightens and heats our cold and frozen hearts Luke 24.32 A man that hath fire in his bosom will quickly be sensible of it Prov. 6.27 28. 2. T is operative like fire daily burning up our lusts purging out our dross and working out our scumme 'T is the true purgatory fire which all beleevers pass through Isay 4.4 2. It springs from knowledge as David first beleeved and then spake so the zealous man first knows Gods Will and then is zealous in the prosecution of it Blind zeal is rather fury and madness rashness and rudeness then zeal 'T is celeris cursus extra viam It 's like mettle in a blind Horse which carries the Rider into many dangers Like a Ship without a Pilot which runs it self on many Rocks and Sands Like wild-fire in a Fools hand or the Devil in the Demoniack which cast him sometimes into the fire and anon into the water The Jews had a zeal after Legal Rites and Ceremonies but 't was a blind zeal that But spoiled all Rom. 10.2 as without knowledg the mind is not good so neither is the man nor his zeal Prov. 19.2 as blind obedience is no obedience so blind zeal is not zeal Such is the zeal of Papists and Sectaries 3. It springs from a Love to Christ this constrains us to do and suffer for Christ. 2 Cor. 5.14 As Christ loved us and spent himself for us so the sense of this love being shed abroad in our hearts will make us to spend our selves for him This fire of Gods love to us will make us contemn all other fire 4. When it springs from a Love and Compassion to our Brethren when all our admonishions and reproofs come from a spirit of love and tenderness and are mixt with meekness and mourning this is true zeal Thus Samuel 1.16 tells Saul plainely and sharply of his sin yet mourns for his person Lot reproves the Sodomites for their wickedness yet calls them Brethren Gen. 19.7 Christ was angry at the sin yet mourned for the sinners Mark 3.5 So doth Paul 2 Cor. 12.22 Hot and moist is the best temper both in nature and grace When men rave and rage and are full of bitterness then Satan casts out Satan and they do more hurt then good These hate the sinner and not the sin when the good man is merciful to the sinner but cruel and unmerciful to the sin 2. True zeal is known by its End viz. Gods glory It can be content to decrease so Gods honor may increase Iohn 3.30 As true zeal comes from God so 't is for God and his glory and not for self The hypocrite may seem very zealous but 't is for his own ends like the Shecaâ—ites that would be cirumcised that they might get cattle Gen. 34.33 Iehu did an act that for the matter was good but his selfish Vain-glorious ends marred all and made it murder Hosea 1.4 3. By the properties and effects of it which are five 1. It increaseth by opposition Like Fountain-water 't is hottest in the coldest weather As water cast on lime by an Antiperistasis burnes more fiercely The more the wicked oppose Gods Law the more David loves it Psal. 119.126 If Michol mock David for dancing before the Ark he 'l resolve to be yet more vile 2 Sam. 6.22 True zeal over-looks and over-leaps all lets and impediments difficulties are but whet-stones to fortitude Heroick spirits know not what discouragements mean Many waters of opposition cannot quench this ardent love but intend it rather Cant. 8.6 7. As we see in Iacob Gen. 32.24 25 26. and the Woman of Canaan Tell Caleb there are Anakims and he 'l say le ts go up couragiously against them Numb 13.30 Tell Paul of bonds why he fears not death Hypocrites make a great shew till they meet with oppositions and then like snailes they pull in their horns 2. It will make us abound in duty if there be the fire of zeal within there will be a flame of a holy Conversation without love especially zealous love is bountiful it thinks it can never do enough for God he 's glad he hath any thing of worth to lose for him and resolves with the Martyr if he had as many lives to lose as he hath haires on his head and as much blood to venture as there is water in the Sea it should all go for Christ. They are ready to act to their power yea and beyond their power 2 Cor. 8.3 Zeal is a very high and intensive heat of all the affections it makes us burn in our love to God in our desires after him our joy in him our fear to offend him our indignation against all that speak or do any thing against him or his Psal. 139.21 Ier. 13.9 10. 'T is not so much any one Affection as the intensive Degree of all when they are all improved to the utmost for the furtherance of Gods glory and the good of his People A zealous man is a man of mettle and spirit he 's all life and activity 'T
He doth not stand by as a meere Spectator of their conflicts but he is with them to assist them with wisedome Prudence and Courage and to strengthen them under all their burdens that they be not despondent nor sink under them That by me the Preaching might be fully known and that all the Gentiles might hear Q. d. I was strengthned by God for this end that the Gospel preached by me might be more fully and freely known to the world Rome at that time was the Queene of the world and in its most flourishing condition people flockt thither from all parts and when they heard and saw Pauls constancy and boldness in confessing and professing the Gospel before the Tyrant it must needs work on them and the fame of the Gospel thereby be spread over all the world And I was delivered from the mouth of the Lion Some conceive these words to be a Proverbial speech noting some eminent present devouring danger Q. d. I was delivered from the extremeest hazard of death even as a man that is rescued out of a Lions mouth and pulled from between his teeth This is true but most genumely and properly by the mouth of the Lion is meant Nero's rage and cruelty who for his Potency in preying on the flock of Christ is here fitly compared to a Lion which devoured and destroyed the sheep of Christs Pasture Tyrants and potent enemies of the Church are frequently so called in Scripture Psalm 35.17 and 91.13 Ier. 2.15 Ezekiel 19.2 Question How dares Paul call Nero a Lion when the Scripture condemâ—s speaking evil of dignities Jude 8. and forbids us reproaching them Exodus 22.28 it telleth us that all Power is ordained of God Rom. 13.2 and that even Tyrannical Magistrates and Hypocritical Rulers are sent in wrath by him for the sinnes of a people Job 34.30 and Christ telleth Pilate that he had no power but that which was given him from above John 19.11 How then dares Paul give Nero so harsh a Title Answer 1. Paul was a Minister of Christ and Ministers by vertue of their Office may and must doe that which a private person who wants that call may not do 2. Paul had an extraordinary measure of the Spirit he knew the haunts and courses of men and so might the more boldly reprove them Thus Christ calleth Herod a Fox David calls cruel men Dogs and Lions Psalm 22.13.21.22 Solomon calls a wicked Prince a hungry Bear Prov. 28.15 Observations 1. All men forsooke me But the Lord stood by me Hence Observe That mans extremity is Gods opportunity or when mans help faileth then God appeareth He then cometh in as an Auxiliary So he did to Paul when he was in prison Acts 23.11 and so he hath promised to be with his Ministers especially to the end of the world Matthew 28.20 Christ is a friend â—haâ— sticketh closer then a Brother He goeth with Paul to the Bar and stands by him and strengthens him there God doth never totally and finally forsake his people leave them he may for a time to try them but never so as to forsake them He may delay to help them but it is for their good to bring them into nearer communion with himself Hos. 5.15 Call over the Catalogue of the Saints and they will all tell you that God never failed them in their distreâ—â—â— Aske Noah Lot Abraham Iob Daniel Paul and they will all tell you that nothing hath failed of all the good which God hath promised Ioshua 23.14 Creature-comforts indeed are vain and will fail and forsake us in our troubles In time of War Riches will leave us in time of sicknesse health will leave us in time of Famine bread will faile and in time trouble Friends will fail The Lord onely is immutable he never faileth his at their need Gods people are never less alone then when they are most alone never less forsaken then when then are forsaken of all When Iacob hath nothing but stones for his pillow then hath he the sweetest Visions of God Genesis 28.11 12.13 when the Prieâ—â— and the Levite past by us then comes the good Samaritan with his Oyle and Wine to comfort us when Father and Mother forsake us then is Gods time to take us up Psalm 27.10 when the Pharisees excommunitate and cast out the blinde man then Christ receives him Iohn 9.34 35. when the Disciples could not doe the cure then cometh Christ and doth it Matthew 17.17 God could deliver his people without this deserting of them but he is pleased to let things come to extremity that he may have more praiers and prayses from us He could have delivered Israel as soon as ever they came into Egypt but he lets them lie some hundreds of years in deep distress thaâ— so his Glory might be the more perspicuous in their deliverance Exodus 14.13 14. When Gods people lie in captivity so long till they are as so many dâ—y bones without lâ—fe then God comes and breaths upon them Ezekiel 37.11 to 15. When it is Evening with Gods people and we can expect nothing but night to follow then God causeth light to appear Zach. 14.7 At Evenining it shall be light When Creatures fail in point of Prudence and cannot advise and in point Power and cannot help then is a time for God to help Psalm 60.11 All the fenced Cities must be taken and the enemy come even to the walls of Ierusalem then and not till then doth God appear 2 Kings 18. 13.17 so Micah 5.5 when the Assyrian is entered the Land and is ready to destroy all then Christ brings Peace to his People When Ishbibonob the Gyant is ready to seise on weary fainting David then God sends Ahishai to his succour 2 Samuel 21.16 17. Ionah must lye three dayes and three nights in the Whales belly till in all humane probability he was drowned and then he is saved Lazarus must lie till he stink before Christ will raise him Pine not then away ye seed of Iacob there is yet corn in Egypt there is help enough in God onely doe him the honour now to trust him Blessed is he that believeth and hath not seen John 20.29 What ever then the distress be whether it be Personal Domestical or National yet command thy soul to wait on the Lord who though he come not at thy time yet he will never fail his own In the mount will the Lord be clearly and wonderfully seen Gen. 22.14 See more Doctor Preston and Master Mocket on Genesis 22.14 Mason his Cure of Cares c. 4. p. 41. Dyke on Iohn 4.46 p. 341. Brinsly on Exodus 14.13 p. 100. Hicks fast Sermon on Isay 28 5. p. 5. c. Preached 1644. June 26. Burroguhes on Contentment p. 311. Master Bridge his Sermon 2 Vol. page 154.174.192 Door Reynolds on Hos. 14.2 3. 2 P. p. 62.63 The Lord assisted me 2. Observation 2. Christ is the Lord. He is the
is clear that a sin against the Rule of faith may caeteris paribus be far more sinful and damnable then the sinne which is against the rule of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attendite cum attentione cavete An erroneous Hereticall head and an upright pious heart are in compatible a good conscience and true faith like Hippocrates twins live and die together M. Cranford Ser. ag Haeres p. 15. A mans Opinion makes him sinfull as well as his Practice and a man may be damned for a corrupt opinion as well as for a corrupt Conversation Sedgewicke Vide Godwins Jewish Antiqu. l. 1. c. 12.13 Helvici Chronol ab Anno 60. c. fol. p. 87.89 Optimum solatiâ— genus est si oculos referant fideles ad vetusta Ecclesiae certamina See Mr. Caryll on that Text. Tanto plus glâ—riae referemus quâ—niam tò plures supâ—rabimus Nisi Haereticis exercitaremur atque cogeremur ad inspiciendos exercendâ—s thesauros nostros ignavi sterteremus marcesseremus animâ— Luther See Dr. Wilkinsâ—n â—ast Ser. preacht 1644. Oct. 25. Oâ—do seculi taâ—quam pulcherrimum carmen constat ex quibusdam quasi Antithetis antitheâ—a veâ—o sunt ornamenta elocutionis Aug. de Civit. Dei l. 11. c. 18. As 't is in the greater world all good and useful things have their contrary evils there are Herbs and Weeds Tares and Wheat useful and hurtful creaturs so 't is in the Church there are false Prophets and true c. Nâ—c ferè accidere solet ut antè circa fidem naufraget aliquis quam naufragere caeperit circa mores Bellarm. See Mr. Strongs 31. Serm. on Iude 4. p. 195. c. Those which are for all kinde of Tenents are commonly for all kinde of Practises a latitude of judgement hath a latitude of conversation D. Horton See more in Mr. Gournall on Ephes. 6.12 p. 268. c. Haec vitia Haereticos comitari solent morum dissimulatio ficta retractatio pertinacia disciplinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danaeus V Sleidan Bullinger Spanhein Diatrib de Anabap and Hookers Pref. to his Eccles. Policy See Mr. Cranfords Ser. against Heresies p. 2. c. and Mr. Sherlock against the Quakers cap. 7. in fine libri See Mr. Iohn Clerks Sermon preach't 1646. Adams Ser. on Gal. 5.9 p. 69â— folio See Mr. Obad. Sedgwich Ser. on that Text. See Mr. Vines Serm. on that Text. Palam coit cum matre sororibus canis masculi infinita cubilia Franzâ—us See more in my Sal. Terrae cap. 9. A paâ—â—iculari ad Vniversale non valet argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur illa quae exiâ—â—estinis boum ovium aâ—t pejorum canibus projiciuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod canibus objiciantur à Lapide Si leoâ—ina pellis non sâ—fficit vulpina est assuenda Autor Haeresium Diabolus ita lubritus mille modis Proteus est ut non possit certo constâ—ingi aut capi Vna rima obstructa decem alias invenit quibus elabitur et seu ventus conclusus omnia quarit penetrat omnia ut possit â—lâ—bi Contra huâ—s pracipuè pugnatur quando cum Haereticis res est Itaque disputando nihil prosicitur eisi disputandum est disputationibus ministri Satanae sunt convintendi propter reliquam Ecclesiam Luther Non solum faciunt mala sed defendunt Hicron Etsi vox caprissat tamen per rimulas vulpem videamuâ— Mente sagax vitâ sanctus calamoque celebris Arminius V. vitam Armin. Bellarmine was such a perfect Pharisee that if you believe the Jesuite who writ his life he could hardly find any sin to confesse when he was dying Non vult Diabolus deformis ater esse in suis ministris sed mundus candidus ut talis appareat ornat omnia verba opera sua praetextu veritatis nominis Dei juxta protriâ—um illud In nomine Domini c. Luther â—a mihi fallere da justum sanctùmque videri Horat. Nullus Haereticus venit sub titulo erroris Satanae nec Diabolus ipse vâ—nit ut Diabolus praeserâ—im candidus ille imò ater Diabolus ad manifesta scelera impellens operculum facit homini ut peccalum extenuet Luther 'T is common that the same of the Founder of a Sect makes men drink in his opinions first in one thing then in another at last in all especially if he be a man of parts and famous Capell Sâ—â— Mr. Tombs his Ser. on 1 Cor. 3.21 Gâ—laâ—pies Miscelan cap. 12 13. D. Boltons Arraignment of errours 163. c. V. D. Arrowsmith Tactica S. lib 2. cap. 2. S. 3. See my Pulpit-Guard Edit 4. p. 11. Arg. 2. Skilfull Musicians are hardly induced to play but unskilfull Fidlers will scrape without entreating Ex sartoribus doctores facti ut delicatè molliter viverent Calvin contra Liberi cap. 4. Iactant se sincerissimos fidelissimos cum sunt omnium mendacissimi Luther They pretend to walk so spiritually as if they had no bodies and yet act so carnally as if they had no souls they talk as if they had cloven Tongues yet walk as if they had cloven Feet Mr. Wild in his Assize Serm. on Rom. 1.32 Cum vitium virtus putatur ibi culpa sine metu cumulatur Greg. Dum verba molliunt virus infundunt Greg. Mr. Firmin hath spoken very well to this Point in his Treatise against the Quakers p 12. to 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈…〉 ndo Torquent contorquent detorquent atque retorquent Non aliunde natae sunt Haereses nisi dum Scripturae bonae non bene intelliguntur etiam temerè audacter asseritur August Tract 18. in Job Non est haec libertas credendi sed errandi non conscientiae sed Phantasiae non libertas sed Libertinismus Cum ipsam veritatem criminari obscâ—rare non possunt homines per quos praedicatur abducunt in odium de quibus fingere quicquid in mentem venerit possant Aug. epist. 137. See the Letters sent to Nayler Naylers Examination Noctem peccatis fraudibus objice nubem Horat. Solaecismus in verbis transit in solaecismos in doctrina barbarismus sepè abit in Haeresin Doctor Slatyr Peregrinâ insolenti utuntur linguâ quâ sic cornicantur ut nihilo plus perspicuitatis insit quam in aviam cantu Calvin adversus Libeâ—tinos cap. 7. In fruticosis gaudet auceps fur in tenebris Piscator in turbidis 'T is well observed by Master Clapham that seducers doe not alwayes deny in down right words great and fundamental Truths revealed in Scripture but often whilest they pretend to owne the Scriptures expressions they pervert and deny the Truths themselves Belingues sunt in multiplices species se transformant nunc hoc nunc illud asserentes Calv. cont Libert c. 8. ubi plura See Master Sherlocke against the Quakers cap. 4.5 6. c. Nayler talks much of the Spirit in his Examination Putant
se spiritu repletos cum inani vento distenti sunt turgidi Davenant in Colos. 2.18 p. 241. How to know the Spirit of Truth from a false spirit See an excellent little Tâ—act called the True Guide by R. H. Printed 1646. Totus eorum Sermo est de Spiritu Calvin V. D. Reynolds de Lib. Apochr Praelect 214. V. August de Haeres See more against them on v. 16. See Mr. Sherlocke against Quakers p. 73. to 168. and M. Clapham against the Quakers Sect. 8. p. 44. Initia peccati sunt verecunda Progrediendum à facilioribus Sibâ— Concio ad Cleâ—um p. 49. V. Mâ— Edwards Gangreen Part. 1. Coral 13. p. 100. and Mr. Young his Câ—re of Mesprision Sect 40.44 Incipientibus morbis si quid videtur movendâ—m mâ—ve Hippocrates Sceptici Philosophi quasi quaesitores consideratores qui omnia in suspenso relinquentes nihil definiunt Aul. Gellius Noct. â—ttic l. 15. c. 5. V. Tactica S. l. 2. c. 2. S 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insano deltrans amore vel instar faeminae picâ laborantis quae neglectis sanâ— eduliâ— vel nâ—xia vel minus sana deperit They make queries and utrums of every thing See more before on v. 7. See Mr. Viner on that Text. p. 17. Diobolus in Specie non ovis non Asini sed Serpentis tentavit Adam à Lap. See Mr. Gournall on Ephes. 6.11 p. 106. a wicked cause needs a smooth Oratour and bad were a pleasing Chapman Idem ibid. Great wits and great gifts are the stock which the Devil desires more especially to graft on As Austin said of Liciniùs a young man of great abilities Cupit abs te ornari Diabolus The Devil desired to be credited by him V. â—urroughs his Irenicum Chap. 2.3 * Mr. â—lake on the Covenant cap 31. in â—â—ne V. The Assemblies Answer to the discenting Brethren p 61. in fine See more of the sleights of False Teachers in Master Wells his Preface to the rise and ruine of the Antinomians in New-England Eâ—pedit belluas adeò perniciosas nâ—tâ aliquâ insigniâ—i ut dignosci possint ab uno quoque nec quisquam non monitus damnum aliquod reciptat Calvin contra Libertin Beza epist. 1. ad Dud. p. 10. See more in Clerks Mirror cap. 63. See many Reasons against Toleration in Mr. Pryns Tract against the Quakers p. 15. Error cui non resistitur approbatur veritas cum non defenditur opprimitur V. Mr. Fords â—ssise on Psal. 75 4. p. 6 7. Nullum latrocinium adeò scelestum nec venenum adeó pernicrosum quà m haeresis Calvin See the danger of Heresies Mr. Obad. Sedgewick on Rev. 12.15 p 15. to 35. Magistâ—ates must not be like the Heathen Godâ— Patrons and Protectours of Villany He that commits sin is of the Devil bâ—t he that connives commands commâ—nd it when he 's intrusted to punish it is not onely of the Devil but is a Devil and a great one too Si Haeretici sint manifestè blasphemi in illis blasphemiis pertinaces pâ—ssunt affici supplicio capitali Ames CC. l. 4 c. 4. q. 6. See in Vines his Seâ— on 2 Pet. 22. p 64. c. Dâ— Owens Ser. on Dam. 7.15 p. 54. 'T is observed that the Authours of errors have been Church-men either grosly weak or proudly wilful who take up new methods of Language and Doctrine Dâ—câ—m annis laboratur antequam Ecclesiola rectè piè instituta paratur ubi parata est irrepit aliquis fanaticus quidem Idiota qui nihil novit nisi contumeliosè loqui contra sinceros Verbi Doctores in uno momento evertit omnia Luther Intellectus est Veritatis sponsa est quaedam castitas judicii hic major cura adhibenda est quia ubi non bene creditur non bene vivitur vitium primae concoctionis non corrigitur in secundâ Debile fundamenuum fallit opus hinc Diabolus Princips tenebrarum tenebras primè â—ffundâ—t intellectum ut cum lucem eripuerit ducat quò velit D. Sibs concio ad Clerum p. 39 Ubi Plura Mr. Obad. Sedgwick Ser. on Rev. 12.15 Error intellectu parit errorem in affectâ— V. Gelaspy's Miscelan c. 12. Digus est mun dus cui scelest nebulones illudant quandoveâ—am sanctitatem vel contemnit vel ferre non potest Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit mittet Deus illis errorem sed efficaciem erroris Mascul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. M. L. Critic S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter custodite Spiritus titulo mendaâ—ia sua venum expâ—nunt See more Preâ—servatives in Mr Brinslyes spirit Vertigo p. 123. and 190. Mr. Sherlocke against the Quakers 2 P. cap. 8. and Mr. Gournall on Ephes. 6.12 p. 127. c. and Mr. Clapham against the Quakeâ—s Sect. 13. V. Tactica S. l. 2. c. 2. S. 10. V. Mr. Strong 31. Ser. Colos. 2.5 Ordinem non constituimus in illis nugatoriis pompis quae nihil habent praeter evanidum splendorem Calvin Lib. Institut 4. Cap. 10. Sect. 27.28 Omne ordinatum pulchrum V. Plura apud Piscat in Praefat ad Numeros He that hath integrity fears no Inquisition he that hath none requires it Rulers are not a Terror to good works but to evill The Interests of England by Constantine 2. P. p. 37. Non dubit amus caeteâ—is paribus majorem pleniorem mensuram communicaâ—i publicis Ecclesiae ministâ—is quà m singulâ—s privatis qui neque tâ—â— donis sunt instructi neque tot oculis vident neque privatâ simplici meditatione aequaâ—e possunt multorum collationem disquisitionem Rivet Isagog cap. 19. Animalia gregalia non sunt nâ—civa sed animalia solivaga sunt nociva Aristot. How great is their sin then that fight against Gods Ordinance V. Paget against Ainsworth cap. 2. See Mr. Cawdry against Independency cap. 3. p 97. See Mr. Paget against Ainsworth in defence of Presbytery c. 2. p. 2. See Mr. Edwards his Gangreen 1. Part. Corol. 14 p 102. That is proved before Heilyn's Geography Edit ult q. 266 in Brittaine V. The Attestation of the Cheshire Ministers p. 13. Synods have not Potestatem absolutam sed conditionalem ministerialem viz So far as their commands agree with Gods commands Spanheim V. Testimony of the London Ministers p. 24. Note There is variety of senses but no contrariety in the Scriptures See my Schools-Guard Rule 48. They shall proceed no further viz. in esteem with men to seduce them thereby although they shall increase in wickedness Dutch Annot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amentia ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens i e. sinâ— mente amentes Madness i. e. their foolish and false doctrine or their Hypocrisy and shew of holiness Butch Annot. Hypocrisis suâ sponte sese aliquando prodit non potest per omnia sui esse dissimilis deprehensa exploditur Aretius Ea est erroris natura omni licèt ex parte